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	nature_n	10,297	5	6.1102	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

proportioned in the outward Elements and inward Graces Q. How doe the outward Elements teach the outward man A. Either in themselues or their vses Q. How in themselues A. Both for substance and qualitie Q. How for substance A. As the bread is the staffe of life and as the wine glads the heart of man Q. How in their qualities A. As they are common and sensible sensible to the eye and cares feeling smelling tasting Q. How in their vse A. Either as they are handled by the minister or by the receiuers Q. How by the Minister A. First in setting them apart Secondly in blessing of them Thirdly in breaking of the bread powring forth of the wine Fourthly in deliuering them to the Communicants Q. How by the receiuers A. First by taking the bread and drinking the wine Secondly by digesting of them first in the stomacke then in the liuer lastly in euery part whereby they are made powerfull to humane duties Q. How doth all this teach the inward man in respect of grace A. In proportioning them to Christ both in himselfe and in his vse Q. How in himselfe A. Both in his nature and qualitie Q. How in his nature A. As his body is the bread of life whereof whosoeuer tasteth shall neuer hunger and his bloud is drinke indeede that for euer makes glad the heart and soule Q. How in the qualitie A. As his bodie and bloud were common with ours in all things sinne onely excepted and that he is made sensible both to the eare bored by the Spirit the eye anointed with eye-salue and to the feeling of the sanctified affection also to the smelling of ioy and tasting of the hungry soule Q. How in the vse A. Either as he is appointed of the Father or receiued of vs. Q. How of God A. First as he is called to this worke Secondly indued with grace Thirdly as his body is crucified for vs and his bloud powred out for the washing of our wounds Fourthly as he is deliuered and giuen to euery beleeuer Q. How receiued of vs A. First he is taken by the hand of faith and his bodie is fed on by meditation and his bloud spiritually drunken to wash our soules then he is digested first in the vnderstanding and then in the will and affections and lastly distributed to euery facultie both of body and soule by which wee are made able to euery good word and worke which is the happy life of euery Christian * ⁎ * ERRATA Some faults escaped in Printing which I intreat thee courteous Reader to correct the materiall ones are these following PAge 2. line 33. weakened for wakened p. 6. l. 1. our for the pa. 7. l. 3. at for as p. 22. l. 8. our conuersion for our conuersation p. 43. l. 7. to it selfe for in themselues p. 64.7 most excellent for the most excellent p. 73. l. 36 deadly for dead p. 149. l. 32. as diaptron for as a diaptron p. 153. l. 34. flie for shie p. 189. l. 16. found for sound p. 200 l. 33. art for act p 223. l 3 take out othor p. 232. l. 3. require for acquire p. 256. l. 32. fit for vnfit p. 263. l. 2.9 embatement for embasement l. 34 rigorous for vigorous p. 262 13. receiued for reviewed p. 266. l. 12. authenticall Ierome for authenticall Ierome p. 268. l. 5. babes for bagges p. 292. l. 24. ouercome for ouercome it A MODELL OF DIVINITIE CATECHISTIcally Composed CHAPTER 1. Of Religion Question IS there any thing that is called Religion Answere Rom. 2.14 The Gentiles which haue not the Law doe by nature the things contained in the Law they hauing not the Law are a law vnto themselues which shew the effect of it written in their hearts their Conscience also bearing witnesse and their thoughts accusing one another or excusing Let Pilate heare of a God and he will feare Ioh. 19.18 Felix of judgement and hee will tremble Act. 24.26 So powerfull is conscience to put backe the swellings of the proudest Iorden Iosh 3.19 And dare boldly tell euery man as that stout and resolute Tragedian told proud Pompey the time shall come wherein thou shalt fetch many a deepe and deadly sigh and sorrow desperately because thou sorrowedst no sooner It is the demand of Nature it selfe What shall we doe to haue eternall life and because Natures meanes are not able to resist the force and feare of death no people so sauage which hath not thought vpon some supernaturall helpe though ignorance haue cast them vpon superstition c. Oh that the miserable estate of others which wander in darkenesse and wote not whither they goe could giue vs vnderstanding hearts worthily to esteeme the riches of the mercy of God toward vs before whose eyes the doores of the kingdome of heauen are set wide open Should we offer violence vnto it it offereth violence vnto vs and we gather strength to withstand it It is the fault of corrupt nature and not the least that as she hath dimme eyes so they are for the most part euen in the best things exceedingly misplaced She lookes still either forward to the obiect she desireth or downeward to the meanes she vseth neuer turning her eyes either backward to see what she is or hath beene or vpward to view the true cause of her good Alas What a little sparke and poore peece of Adams old ingenuitie is left aliue in vs like one of Iobs messengers to beare witnes of our great losse and what diuine light is extinguished in vs It can bring vs to the obiect of our confusion vnable to shew vs the least glimpse of the obiect of our consolation O foolish reason how sharpe art thou to see thy mischiefe and yet how blunt how blind art thou to foresee it O poore remnant of pictie onely so much goodnesse left as to make vs languish in our owne euill How are we weakened how are we weakened by these relicks of right reason not to see our misery that wee may implore Gods mercy but despairing in both as if wee were banished from our right wits cast our selues more violently into the iawes of the Prince of hell O curst accursed wits that for ease teach the poore sinner either to drinke downe his damnation with a greedie swallow or else through horror to chocke himselfe with his owne morsels Conscience is not alwaies lowd and clamorous neither are the deadliest enemies euer vp in armes against vs yet with still murmurings and secret twitches it bewryes his mis-likes and for want of true peace euermore workes priuie and hidden vnquietnes in the heart There is a lamentable and odious disease called Ileos or misercre mei Deus Nature in expelling superfluities contracts and gathers it selfe from aboue downeward but being often and againe hindred by inflamation opilation and exulceration the fibres doe from below gather themselues vpwardes against nature and by a peristaltick motion sends backe with violence the excrements by the mouth So

token whereby the true Church is married to the spouse Iesus Christ and therefore separated from all other companies and hence it is to shew to whom she belongeth and to distinguish her from all other sects Hos 2.19.20 Math. 28.19 Act. 8.36.37 1 Cor. 10.17.18.19.20.21 Q. Haue these signes beene alwayes the same A. No They haue beene diverse accerding to the times of Christ either as he was to be exhibited and then they were ordinary and extraordinary or else as he as exhibited in our flesh Before his comming he confirmed the ordinary signes by extraordinary miracles least the Iewes should doubt of the Messias or of the vertue of such externall rites and ceremonies The Cloud Pillar of fire Manna Rccke Red sea c. were all Sacramentall signes to the Iewes as well as Circumcision and the Passeover 1 Cor. 10.1.2.3.4 Q. What is the spirituall part A. Iesus Christ both God and man with all his benefits which hath never varied Heb. 13.8 The Cup and the Bread 1 Cor. 10.16 are called a Communion that is the drinking of the wine in the Cup and eating of the bread makes a communion betwixt vs and them in corporall nourishment So Christ with all his benefits being receiued and the fruit thereof being truly perceiued by faith is our happie communion with the body bloud of Christ otherwise wee communicate no more with Christ in the Sacrament then we doe with the bread and wine whiles they stand vntouched vpon the Communion Table Q. How many Sacraments are there A. Two one of our Nativitie and another of our education our Christianitie is sealed vnto vs both in the birth and growing of it for as the application of Christ vnto vs is both for our being in him and rising with him so the two seales thereof are either for our grafting into Christ or growing vp with him Hence the first Sacrament may be called the symbole or seale of our entrance or initiation in Gods Church it is as it were our matriculation c. The second is the Sacrament of our spirituall nourishment and continuance therein It hath beene an auncient custome in the Church of God to set the Font below in the Church and the Table aboue and thereupon haue called it the high Altar not for to sacrifice Christ vpon it with the Papists but to remember that everlasting and perpetuall sacrifice he offered once for vs vpon the Altar of his Crosse This is a humane Ceremony and not without edification because it carries with it a proportionable signification to both the Sacraments and yet are these places or instruments set vp in them no wayes Sacramentall though profitably significant 1 Cor. 10.16 The Cup in the Communion is no more Sacramentall then the Font in Baptisme and yet the Apostle sayes the Cup which we blesse is it not the Communion c He makes an holy vse of the Cup which containes the wine and so may we of the Font which holds the water yet must we not thinke the Cup more holy then the wine the Font then the water or the table then the bread and wine c. And therefore it is a sinne in some ignorant people that more reverence the high Altar then the Sacrament it selfe and thinke that the supplenesse of their knees in bowing at or before the Communion Table should be a maske to hide the starknesse and numbnesse of all the ioynrs of their Soules in their submission to the Commandement it selfe in a spirituall eating and drinking at the same Table which is therefore to be reverenced because it is the Table of blessing so spirituall a banquet For it is too well seene and knowne that superstitious Papists and carnall Protestants for I speake not of them that reverence the place for the mysteries themselues as Paul did the Cup for the Sacramentall wine that their knees which are Camell like in the common curtesie in Gods house are ioyntlesse and Elephant like in the speciall obedience vnto his precepts to whom the house and place is consecrated Q. What is the Sacrament of our Nativitie A. It is the Sacrament of our ingraffing into Christ and therefore but once vsed of vs. For wee are but once borne Christians though wee haue daily vse of nourishment no grow vp in Christianitie Rom. 6.3.4.5 Col. 2.12.13 Q. What is the externall part thereof A. Before Christ was exhibited in the slesh the extraordinary signes were the passing of the Israclites through the red sea and the Cloud that was by day to couer them and the Pillar of fire by night to guide them in the wildernesse the ordinary signe was the circumcising and cutting of the foreskinne of the flesh but since Christs comming our Baptisme or washing of the flesh Math. 28.19 1 Cor. 10.2 Q. What is the spirituall meaning of this A. Christs righteousnesse washing away our sinnes secondly the presenting of vs as holy cleare and cleane before the Father whereby wee are deliuered from death and restored againe to life Eph. 5.26.27 Tit. 3.5.6 Q. What is the Sacrament of our spirituall education A. It is that Sacrament of our spirituall nourishment or growing vp with Christ after wee are once in him and therefore this is more often to be performed by vs. 1 Cor. 11.26 Q. What is the sensible part thereof A. Before Christ was exhibited the extraordinary signes were Manna and the water which ranne from the Rocke the ordinary was the Lambe in the Passeover Since Christ was exhibited the bread and wine in the Lords Supper Math. 26.26.27.28 1 Cor. 10.3.4 Q. What is the spirituall meaning A. Our continuall strengthening of the spirituall man by his often feeding as it were by faith vpon the Lord and his righteousnesse to the vndoubted assurance of eternall life Ioh. 6.32.33.35.50.51.54.55.56 c. Say not now O carelesse Christian when thou hast runne over these rules thy Catechisme is done but consider it is not done till thou hast done it Thou mayest be an vncleane beast for all thy chewing of the Cud and frequent repeating of these lessons except thou devide the hoofe in holy practise I haue endevoured to anoint thy right eare with wholsome advise but labour thou to haue thy right thumbe and toe annointed with the holy oyle of grace to walke more smoothly and currantly in the wayes of God Remember thy Baptisme and entrance into the flood Iordan not there like boyes to play and paddle in so holy a water but to wash and be cleane And for the Lords Supper bee not like the changeling Luther mentioneth that is ever sucking never batling rather take Saint Peters advise 1 Pet. 2.2 As new borne babes drsire the smeere milke of the Word that yee may grow thereby The bottle and the Bible are both alike if wee drinke not the liquor it cannot cheare vs and if wee eate not the little booke concoct and digest it what nutriment can it afford vnto our spirituall life Let vs all in the feare of God like Gedeons Souldiers learne to be as able to carry in our hands the burning Lampes of godly life as wee are with our mouthes to sound the trumpets of Gods truths I say not a word more make the rule the rudder of thy life and the fountaine of thy well-liuing and then doe that which thou knowest to be good and happie art thou * ⁎ * FINIS

to keepe the minde in an equall poyse but as Balances ill matched in their vnsteddy motions come to an equalitie but stay not at it so the scoales of an vnregenerate minde if at any time they seme to be even are easily swayed by contrary passions sometimes vp to the beame through lightnesse and overweening opinion of prosperitie and suddenly downe againe to the lowest pitch being depressed with any load of sorrow There is no heart makes so rough weather as never to admit of a calme When the winde stirreth not the waters and waues of the Sea seeme to be silent so the man that is most disordered may haue some respits of quietnesse It is not enough to avoyde the imputation of madnesse to be sober many Moones for hee that rageth in one is no better than franticke so how quiet so euer these masters haue made themselues yet their rules haue never countervailed all their troubles The wisest and most resolute Moralist that ever was lookt pale when he was to taste his poysonfull Hemlock Courage and constancie against all crosses and curses and then to bee least shaken when mostassayled comes from the rules of an higher art then naturall wisedome was ever able to teach Hastie hounds amd swift on foote often spend their mouths and courses in vaine for want of sent so how easie is it for nature to over runne Religion that so seldome is lead by right reason Wandering Empiricks may say much in tables and pictures to perswade credulous Patients but their ostentation is farre from approbation of skill when they come to effect their cures How many ships haue suffered miserable ship-wracke for all the glorious titles of the Triumph the safe-gard the geod-speed c. So how many soules haue beene swallowed vp with the faire hopes of their fained religions This taske of faving soules is left whole for grace to busie her selfe about it Alas nothing is left in vs but the ruines and relicks of our sinnes and the iudgements of our God Nay the soule diepred with her owne bloud shrinkes not at the face of death following it That goes best downe with the sinner that is freest from grace And as hunger maketh riffe raffe odious viands toothsome or as the vicious stomacke can feed hungerly on coales and ashes so the greedie sinner can with delight devour the murthering morsels of his owne misery In darknesse Starres of the greatest magnitude are not to be seene nor the millions of moats that lie in blindnes so who knowes the magnitude or multitude of his sins O Lord if thou shine not vpon vs wee sleepe in darknes If thou saue vs not in thy sonne we perish in our selues O that we could be netled with the newes of our miserie Can we see our Sauiour mourne for it whiles we haue no grace to mourne for it our selues Should not this strike vs in the very striking and fetch teares from our eyes If he that was without sinne would not be without stripes for vs shall we thinke to be cockered like Adoniah of our heauenly Father Lord strike our hearts with the rod of thy word as Moses smote the hard rocke that our stonie hearts may gush forth plentifull rivers of teares because we haue not kept thy Law Let vs no longer like fooles laugh when we are lashed of our sinnes Transplant vs into thy Sonne for as we are both the stocke and the griffe are euill It was onely for our Sauiour as a sweet Impe to grow out of a Crabstocke But if thy mercy feoffe vs not in the blessings and vertues of thy Sonne as our sinnes doe feoffe vs in the curses of our parents we perish They are grosse faltterers of nature that tell her shee is cleane yea aliue O the vnspeakeable mercy of our God that whiles wee provided him the sinne he provides vs the remedie Behold an expiation as early as our sinnes the pure and innocent Lambe of God slaine from the beginning of the world Thus thus whiles the clamour and feare of our fall to our affrighted consciences runnes on like fire in a traine to the very vtmost rankes of our bodies and soules euery part and power fearing their fellowes no lesse then themselues are affraid even then to the true beleeuer behold the bloud of him who purgeth our consciences from dead workes Heb. 9.14 Nay so admirable a lenatiue that it leaues no more conscience of sinne Heb. 10.12 But from the name and notation let vs come to the definition and fist that which is generall a doctrine Our once lost law of life is left to the teaching of the word and Spirit Sinfull man being dull and deafe of hearing had need to haue his heart prepared made ready by all meanes to receiue the truth The Scriptures are not penned like an Art in order and methode and the reason is because the truth could not be offered to man directly who lookes asquint but on all sides that he may be hit with them on some side The first thunder-bolt that did strike through the soule of man was Adam thou hast sinned and art the childe of death By creation in wonderfull silence was the law written in the fleshy Tables of our hearts and as things which are written in barkes of trees did daily grow out by corruption therefore he thought it high time to write in in tables of stone as more faithfull monuments then our hearts And when he comes to driue it into the iron hearts of men hee takes state vpon him as one that will be trembled at in his word and judgements There was nothing in the deliuery of the Law that might not worke astonishment The eyes dazled and dimmed with lightnings the eares torne with thunders roaring in them The voyce of the Almightie wrapped in smoake and fire and out-speaking both the clamor of the trumpet and clappes of thunder and that in such a manner as he did rather seeme to threaten then teach forbid then command deterre then define what he would haue done More negatiues in opposition to what men would doe then affirmatiues in direction to what men should doe By which wee are to vnderstand that he that was so terrible a Law-giuer would one day appeare as severe a judge If he were so dreadfull in the proclamation he would be as fearefull in the execution Oh! how will this fiery Law flash terrour in the face of euery hard and impenitent sinner when at the day of iudgment his conscience like another Sinai shall tremble and quake before the Iudge then shall he see the Law that was giuen in fire in fire to bee required By this promulgation I plainely see how difficult a thing it is to teach a sinner If God should not change our hearts Ezech. 11.19.20 his Messengers might as well with our venerable Country-man Mr Beda preach to heapes of stones as to the stony hearts of carnall men There is none but God that is able to giue the first charge

be crept into clouts which are the ensignes of shame Our finenesse is our filthinesse and our neatnesse our nastinesse if we grow proud of what should humble vs. Againe such a maiesty was in man that the very bruit beasts should haue reverēced it which now being covered they contemne and dispise Onely some reliques of it remaine to testifie what was once in man the very Lyons will winke to looke man in the face and the Crocodile with a kind of remorse will wash the face of man with his teares whom he hath apprehended And now we cover not our faces and hands because they are as yet the greatest seats of mans maiestie Furthermore for comelinesse what deformities are in the fairest Absolons ill qualities shewed his temper was not absolute In beautiful faces all hold not proportion and it were no sinfull mixture if there were an absolute symetrie of all parts And for sanitie it is well seene by the infinite diseases of the body what a dyscrasie is in the whole A horse hath not so many infirmities as a man Aristotle thought it came from the worke of nature being more curious in man then any other creature Hence an error more dangerous and by consent of parts inlarged but Aristotle was a pegge too low seeing the whole distemper came from sinne c. Q. What else A. Subiection to the miseries which come by the losse of externall good things as first of such things wherewith the life of man was honoured as the losse of friendship honour rule over the creatures eiection or casting out of paradise with an interdiction or forbidding of vs to enter by the Cherubius Secondly of things necessary for the maintenance of this life as of food which though he laboured vntill he sweat againe yet should the earth bring forth briers thorns thistles Also of raiment and clothing without which he should suffer extreame cold nakednes And lastly in all his possessions and goods continuall calamitie and losse Gen. 3.17.18.19.23.24 Deut. 28.29.30 c. Sorrow for losse of friends disgrace in the creatures turning out of Paradise like some base borne brood vnworthy of such a princely palace if he might haue left it like a tenant or sold it like an owner it had bin some credit vnto him but to be cast out for a wrangler haue the good Angels turne against him which were created as his guard must needs much perplex his mind could be no les then foerūners of his end Add to this his food with famine faintnes his corne with cockle his sweat to drinesse of body drines of graine the very earth being now become a mother of weedes and step mother of wheate his cloathing eyther clogging nature in keeping it too hot or over-little leauing it to the annoyance of the ayre and to starue as well with cleanlinesse of apparell as cleanenesse of teeth and lastly euery calling subiect to calamitie and goods least good when most need and we cannot but conclude that all these together were great hastners of his death but aboue all seeing now in stead of a blessing Gods curse was carried withall and could be no lesse then a devouring canker or wartwort in all his actions and possessions Sinne lockes vp a theefe in our counting-house which will carry away all and if we looke not vnto it the sooner our soules with it Q. What is the perfection and end thereof A. The going out of the Spirits whereby the Soule departeth from the body and the body afterwards is returned and resolved into the earth and other elements whence it was taken Gen. 3.19 Eccl. 12.7 Obserue that neither soule nor body die but onely the Spirits that hold them together they fall asunder by the extinction consumption or congelation of the Spirits that runne along in the bloud c. Here then is nothing but improvidence that addes terror vnto this death Let vs but thinke of it and wee shall not feare it Doe wee not see that even Beares and Tigres seeme not terrible to those that liue with them how may wee see their keepers sport with them when the beholders dare scarce trust their chaine Let vs then be acquainted with this death and we shall be the better able to looke vpon his grimme countenance I am ashamed of this weake resolution that we should extoll death in his absence and be so fearefull in his presence Often in our speculations haue wee freely discoursed of such a friend and now that hee is come to our beds side and hath drawne the Curtaines and takes vs by the hand and offers vs his service wee shrinke inward and by the palenesse of our faces and wildnesse of our eyes wee bewray an amazement at the presence of such a guest Doe we not see that there is no helpe to heale vs but by pulling all asunder Lord teach me while I liue to die vnto sinne and liue vnto righteousnesse that so when I shall die vnto nature I may liue vnto glory Our sinne hath made it bitter and thy mercy hath made it better then life Good Physitians when they apply their Leeches scoure them with salt and nettles and when their corrupt bloud is voyded imploy them to the health of their Patients This Esau in stead of frownes shall meet vs with kisses and although wee receiue a blow from his rough hand yet the very stripe and stroke shall be healing I will therefore never grieue to tread in the steps of my Sauiour to glory I know my last enemy by his goodnesse shall be my first friend in my passage to another world Q. What is the second death A. The subiection of man to the miseries of the world to come Rom. 2.5 An heaping of wrath against the day of wrath The little sparke of immortality and beame of Gods eternity through sinne of an inualuable blessing becomes an intollerable curse subiecting of vs to the miseries of another life Oh that we could feele this as well as the other and vpon the first groanes seeke for ease What mad man will purchase this crackling of thornes such is the worldlings ioy with eternall shrieking and torment But it is no marvaile seeing onely wise men seeke for remedies before their disease sensible patients when they begin to complaine as for fooles they will doe it too late Oh that wee could weepe on earth that wee might laugh in heauen Who would not be content to deferre his ioy a little that it may be perpetuall and infinite Better that wee should weepe with men and laugh with Angels then fleering with worldlings and iolly ones to gnash and howle with Devils Q. What are the beginnings thereof A. In this life as forerunners emptinesse of good things and fulnesse of evill as ignorance of minde terror of conscience and hence a flying from God and hiding of our selues rebellion of will inordinate affections finding the reines loose in their neckes and like wild horses carrying vs over hilles