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	call_v	wine_n	17,324	5	8.1502	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53569	Twenty sermons preached upon several occasions by William Owtram ...; Sermons. Selections	Owtram, William, 1626-1679.; Gardiner, James, 1637-1705.	1682 (1682)	Wing O604; ESTC R2857	194,637	508

which we partake in that Sacrament 1 Con. 10.17 We are all partakers of that one bread and that the Cup of which we drink and thus believing we do not give Divine worship unto the Elements in the Sacrament But they in absolute contradiction both unto Scripture and unto Reason and unto four of their five Senses believe that after Consecration there is no bread but the natural flesh of Christ's body no wine but his very natural blood Upon which account they pay a Divine worship to them worship that which is not God that which is really bread and wine To all these things I might now add the Superstition of their Devotions their Prayers for delivering departed Souls out of that place they call Purgatory a place that is of their own making for gaining Wealth unto their Church Their Pilgrimages to the Tombs of Saints an infinite Mass of Rites and Ceremonies for which things they have no precept in the Scripture no example either there or in the primitive Ages of Christianity Rites which obscure and burden Religion with a numberless heap of Superstitions contrary to the very nature to the simplicity of Christianity From matter of Worship pass we on to matter of common life and action 1. As it relates to moral Duty 2. And also unto Civil Society 1. And for the former our Church declares that true repentance is absolutely necessary to gain the remission and pardon of sin We also affirm that reformation is the best and most essential part of true repentance We do not pretend to any power to give Absolution to any person who doth not practise such repentance that is to say who doth not truly reform himself in life and action in case life be continued to him or in real purpose and resolution in an effectual change of heart We make no pretence to an Authority of giving Indulgences and Remissions or of admitting any Penances and Commutations for the Expiation of the sin where the sin is still continued in Whereas they of the Church of Rome give Absolution to Attrition that is to the meer fear of Hell and these two things namely Attrition and Absolution they judge sufficient to Salvation They admit of Penances and Commutations for the Expiation of mens sins and by these means teach their Followers to hope for remission of the punishment although they retain the sin it self And lest the Penance should seem burthensom and too severe they can give Indulgence for that too to them that will be at the cost to buy it By all which means they make the Precepts of the Gospel the Laws of Christ of no effect make it needless to obey them unless a man have a mind unto it and to do more than what is needful 2. For Civil Society 't is well known how many there are in the Church of Rome who do affirm that it is not needful to discharge a promise to a Heretick and all are Hereticks in their account who make profession of Christianity and do not communicate with their Church We know there was safe conduct promised to John Hus and Jerom of Prague to the Council of Conslance and how that promise was performed The promise was broken and the men burnt and so indeed they justified their Doctrine by their practice They exempt the Clergy from the Authority of secular Power till they be surrendred thereunto by their Superiors in the Church and they surrender them when they please and when they please they do not Upon which account many Villanies many Murders have been committed in the State to the infinite scandal of Religion It was complained in the sixth year of King Henry the Second that there have been above an hundred man slaughters committed by the then Clergy since the beginning of his Reign But that which is of the vilest consequence in this point is that they affirm that the Popes of Rome have power to depose Kings and Princes and that pursuant to this Doctrine they have excommunicated and deposed lawful Princes in several places and given their Kingdoms and Dominions to other persons that there are infinite numbers of Authors who defend and justifie this Doctrine that these are countenanced by a Council that is to say the fourth Lateran which they themselves call a General Council For it is there expresly said that in case a Prince does not purge his Country from heretical pravity in the space of a year after admonition so to do by the Metropolitan and his Comprovincials then this be signified to the Pope that he may deprive him of all Authority terram ejus exponat Catholicis occupandam expose his Country to be possessed and seized by Catholicks In direct pursuance of which Doctrine private persons have stab'd Princes and have been commended and applauded by the Pope himself for so doing For so it was in the case of Henry the Third of France These are the Doctrines of the Church of Rome relating unto Civil Society what ours are I need not say We owne our selves obliged to do good to all men and that although we have not obliged our selves thereto by any particular promise to them much more discharg'd our faith to all We owne the King to be supreme in his own dominions and that there is no power in any to depose him And to conclude we owne the truth of S. Peter's words and that in the very fullest sense Honour or as the margent reads it esteem all men love the Brotherhood fear God honour the King 1 Pet. 2.17 We owne all to be oblig'd to submit to every ordinance of man for the Lords sake whether it be to the King as supreme or to Governours as sent by him for the punishment of evil doers I have here given you an account of some of the most material differences between us and the Church of Rome in point of faith and worship and manners and should now perswade you to stand fast in all these things as they are taught in this Church not suffering your selves to be abased by vain Sophistry of deceivers If they ask you where our Church was before Luther ask you again where theirs was before the fourth Laterane Council nay before that of Trent it self For sure it is there was never any Church before those Councils that did in all things teach and practise as the Church of Rome at this present time Tell them our Church that is a Church wherein the same faith and worship the same obedience to Gods commands were taught and required which are now taught and required in ours were many ages before theirs Such a Church there was assoon as there was a Christian Church such a Church planted by Christ himself such a Church propagated by his Apostles such a Church for several hundred years for several ages after that Afterwards there arose a time of darkness upon the face of the Christian world in that darkness many errours crept into the Church many corruptions in worship

twenty other dues all but one at the peoples charge and of the dues that were so charged one was the flesh of the expiatory Sacrifices and these Sacrifices were required for above fifty kinds of sins But that which I now insist upon is not the greatness of the expence which the Law charged upon the Jews but that all their Offices of Love and Charity were so circumstantiated by the Law that they who had the best inclinations to these duties in the general must of necessity be much encumbered by the circumstances which the Law required in the exact performance of them 5. Add hereunto the numerous Rites prescribed to the Jews in the very culture of their bodies and that in the very minutest things They could not so much as cut their hair or shave their beards but under the restraint and scruple of Law Levit. 19.27 They were not begotten they were not born without a ritual stain upon their parents every woman that had brought forth a child was to take a journey to Jerusalem to sacrifice for her purification and the child it self was to be redeemed with a certain price if it were a son and her first-born And now that I have mentioned Purification what shall I say of the numerous cases wherein the Jews were made unclean by the sentence and judgment of the Law What shall I say of the several Washings the several Sacrifices sometimes required to purge and make them clean again What shall I say of their confinement and separation from the Congregation during the time they were unclean The Jews observe that there were eleven general Fountains so they stile them of pollution and these generals were almost infinite in their particular parts and branches If a man had touched an unclean creature or any of the clean which died of themselves if he had touched a dead mans body or any thing else which that had touched if he had an issue of blood in himself or had touched another that had such an issue or any thing else which he had touched In these and innumerable other cases he was by the Law pronounced unclean and being unclean upon pain of death to purge himself sometimes by Sacrifice sometimes by the water of separation always by bathing himself in water Time would fail me if I should insist upon all the minute and scrupulous Rites which the Law of Moses enjoyned the Jews and indeed I have said enough already in order to my present purpose For as it appears from what I have said they could not legally worship God without abundance of nice observances wholly indifferent in themselves but hard and troublesom in performance They could not discharge their moral offices towards men without most scrupulous observations in point of circumstance of time and place and other minute considerations They could not manage the least affairs they could not do the commonest things without the scruple of Law and Conscience For they could not build or inhabit their houses they could not so much as cloath themselves they could not plow nor sow nor plant they could not reap or gather in their fruits they could not eat or prepare their meat they could scarce discharge any one action religious moral civil or natural but under the check of a positive Law And that which is further to be observed is that the most exact performance of the letter of all these positive Laws might leave them vicious and immoral full of hypocrisie pride and malice slaves to the world and their own lusts and that where it left them in this condition it did neither improve them in themselves nor recommend them to Gods acceptance much less procure eternal life Which plainly appears from the Scribes and Pharisees who although the most exact observers of all these ritual institutions were most impure and foul within and least acceptable unto God Yet after all it was not needless and therefore no unreasonable thing that a people amongst whom God himself in the first Ages of their Polity held the place of a Civil Magistrate a people prone unto Idolatry and living among idolatrous Nations should be thus bound up by positive Laws in every instance of life and action that so whatsoever they saw or did the commonest actions in the world might put them in mind of the true God and of his absolute Soveraignty over them Especially seeing that their bondage under this toilsom Dispensation might better dispose them to embrace the easier state of Christianity when God should please to call them to it S. Peter tells them that Moses his Law meaning its positive institutions was such a yoke as neither they nor their fathers were able to bear Act. 15.10 Christ tells us that his yoke is easie and his burden light Mat. 11.30 They were in bondage under the elements of the world Gal. 4.3 And as S. Paul himself stiles them under weak and beggarly elements v. 9. We are under a royal law Jam. 2.8 We are under the law of liberty Jam. 1.25 a Law recommended by better promises a Law attended with greater helps larger effusions of Gods Spirit a Law that requires little else but what is immutably good in itself a Law that where it proceeds further rests in few and easie instances in Baptism and the Lords Supper these are the Sacraments of the Gospel these are but two and both of them easie in practice easie in sense and signification and also greatly useful to us both to oblige us to our duties and to increase our strength and comforts Such is the liberty wherein the Gospel hath placed the professors of Christianity a liberty from those numerous rights those scrupulous precepts and injunctions which fettered and perplexed the Jews in every instance of life and action 2. Yet secondly there is a further liberty wherein the Gospel hath placed us Christians arising from the relaxation of the rigour of the penal Sanction which was added to the Law of Moses The Law indeed did not threaten death to every sin but in some cases allowed a sacrifice for expiation but wheresoever it threatned death in express words it did not allow repentance it self as a condition of remission Add hereunto that the same Law did threaten death to abundance of several kinds of sins which the time will not suffer me to enumerate whensoever committed against knowledge So that whosoever had so sinned in any of those numerous kinds had no dispensation from the Law no not upon repentance it self but was by the sentence of the Law to die by God or the Magistrates hand 'T is true indeed the Law-maker did sometimes that is in some extraordinary cases dispense with the rigour of his own Law An example whereof we have in David who although he was the supreme Magistrate and therefore not to account to men for his transgression of the Law was lyable to the hand of God a punishment threatned in the Law for his sins in the matter of Vriah yet was