Selected quad for the lemma: blood_n
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A19747
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A protestation against popery by way of a confession of Christian religion collected for the benefit of private friends
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I. D., fl. 1607.; Dunster, John, attributed name.
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1607
(1607)
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STC 6172; ESTC S117486
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16,972
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41
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recte sicareas nihil daÌ„ni Yet doe I not avouch that Baptisme is simplie necessary to salvation for I am perswaded that childe may bee saved which is prevented in his Baptisme by suddaine death and that saying of Saint Bernard alwaies was of authority with me Non privatio sed contemptus Baptismi damnat and that of Saint Ambrose Qui Sacramentum omittunt to wit in the case aboue specified gratiam tamen non amittunt and I thinke that Saint Augustine if soberly vnderstoode is not so much my enemy in this point as Papists and some Protestants doe beleeue I confesse originall sinne to be weakened and bridled by Baptisme yea taken away quoad reatuÌ„ imputationem but not quoad actum totali abolitione as the Papists would haue it for it stil remaineth in vs as long as wee walke sub onere carnis and is indeed a sinne howsoever in Christ not imputed vnto the person in whom it is or if you will so haue it I wil giue you my iudgment of CoÌ„cupiscence remaining after Baptisme in Saint Augustines wordes Remittitur in Baptismate non finitur And againe Sed sufficit inquis quod in Baptismate accepi Remissionem omnium peccatorum nunquid quia deleta est iniquitas finita est infirmit as Adhuc carnem fragilem portas adhuc corpus quod corrumpitur aggrauat animam adhuc vtique dicis donec sanentur languores tui Dimitte nobis debita nostra â—…scis an â—…s pie dix â—…esse repe â—…dum â—…g Baptisme is only to be dispeÌ„sed by a minister not by a lay man much lesse by a woman yet I am perswaded that if a lay man or woman haue de facto baptised obseruing the forme of words the baptisme is not to be repeated and I rest in the iudgment of a learned father amongst vs whose wordes they are pie fit fi minister tingat solus at fit etiam siting at alius againe malè factum est silaicus peius D. Abâ—… lec de â—… si feminareÌ„ sacro-sanctam hanc attigerit sed factum est quod factum est infectum esse non potest 2 The other SacrameÌ„t is the Eucharist in which the true body and bloud of Christ is giuen vs vnder the visible forme of bread and wine to be receiued by the mouth of faith of euery beleeuer And J am perswaded that as truely as the breade and wine is receiued by my hand and conueied into my stomack so assuredly the body and blood of Christ Iesus is receiued by the hand of faith conueied vnto my soule and coÌ„science and this certainely is assured vnto me by those Emphaticall formes of speeches peculiar in the sacraments by which the bread is tearmed the true body and wine the blood of Christ so theÌ„ the body of Christ is present in the sacrament verè non imaginarie how be it non corporali presentia sed spirituali according to that of S. Augustine Quid paras ventrem et dentes crede et mandacasti Away then with the wheâ—… ten Idoll the masse and Popish Transubstantiation for that there caÌ„ be no such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transubstantiation I protest vpon these seasons 1 It crosseth the institution of Christ he bideth vs to receaue his supper In mei recordationeÌ„ now we knowe that Recordatio is Rei absentis noÌ„ praesentis 2 Christians would then be Anthropopnagi the Lords table should be like the house of Polyphemus in the poet et trepidi tremerent sub dentibus artus 3 This implies a blasphemy for then Christ being chewed and eaten in ventrem cederet and therfore according to the doctrine of the Gospell in latrinim abiiceretur 4. Then the wicked should eate his flesh and so haue eternall life 5 We fee the Accidents of bread and wine to remaine and therfore the propper substances of bread and wine must remaine except we would haue an Accident to subsist without his proper substance which is absurd in reason And I do account that glosse which the master of the sentences doth set vpon this matter very rediculous to wit that therfore the bread and wine being indeed vanished away their accideÌ„ts must remaine to couer rhe flesh and bloud of Christ 1 Ne abhorreat animus Averâ—… 12. mâ—… Quonâ—… christiâ—… manduâ—… Deum adoranâ—… animaâ—… cum plâ—… phis si carnem ipsam oculi vsurparent 2 Ne ab incredulis Religioni Christianae in sultetur as if they did eate mans flesh I protest likwise against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consubstantiation of the Lutherans who do faine a Coexistence of the body of Christ in sub or cum pane and I could wish that they would vse more moderation against their Opposits J conclude my iudgment of both sacraments with this doctrine that neither sacrament hath vim causatiuaÌ„ gratiae as the Papists speake that I may explicate my selfe to the capacity of the simple that there is not in the corporall elements of the Sacraments any supernaturall Grace inhereÌ„t and essentiall but that the sacraments are instruments and meanes by the which the holy ghost is effectually powerfull to offer exhibit and apply the merit of Christs passion to euery beleeuer That which pessimè pertinacissimè Eutâ—…ches as I read of him I hope J may truely and from a sober and Christian resolution averre In hac fide genitus sum vsque bodie vixi in ea et opto mori Etiam sic sentio sic credo I. D. His qui contradicit aut omnino a Christi nomine alienus est aut est Hereticus To the Reader THis little Booke for priuate vse was pen'd some time agoe And now diuulg'd for priuate freinds His Author wills it soe But if it come to others handes And they some profit gaine Then thanke his friends that for their sakes He hath tooke all this paine ROGER KNIGHT
nascuntur for we concerning our God haue learned of a better master that although he hath his dwelling on high yet he abaseth himselfe to behold things in heauen and earth Alfonâ—… Rex â—…niae 〈◊〉 Si creâ—… affuissâ—… dum ordinaâ—… a Deâ—… gatus that he is a God not only of the mountaines but of the vallies likwise lending his prouidencâ—… to the examination of things of the least consequence as feeding of Rauens lighting of sparrowes vpoÌ„ the ground clothing of lilies and numbering of haires A doctrine not fully beleeued of them who when they see the wicked to build heapes of sinne as high as Bable and yet to escape the vengance of God when otherwise the godly are vnder his rod and punishment doe break out into blasphemie fome out openly that which Davids foole did but say in his hart NoÌ„ est Deus-*Henc Cato would faine haue God to giue him a reason-why Caesar overcame Pompey and Hercules in the Poet complaines in the extremity of torment Mornâ—… ver Râ—… Christ that he which had freed the world of robbers and sauage beasts and beene profitable to al men had liued in miserie and should die in shame when on the contrarie Euristheus a tiraÌ„t did liue in the ruffe of pride and was liues-like the rod of God was not vpon him Et sunt qui credere possunt esse Deos Nether did the minds of heathen meÌ„ only but of Gods Saints also totter and reele in their iudgmeÌ„ts concerning prouidence-for there was a time when Ecclesiastes complained Behold the teares of the oppressed and none comforts them likwise Habacuck Thou art a God of pure eies and canst not see evill thou canst not behold wickednes wherfore dost thou looke vpon the transgressours and houldest thy tongue when the wicked devours the man that is more righteous then he But to stop the mouths of heathen men and the better to settle the strugling thoughts of all Christians J will say no more theÌ„ that which Ecclesiastes and Habacuck vpon better advise of gods alwaies righteous iudgmeÌ„ts after the teÌ„pest of the thoughts was alaied haue avowed before me to wit that howsoever God doth seeme not to see or to winck at the wicked yet indeed if we suspend our hasty iudgment a while and waite in patience till he hath whet his glittering sword and his hand shall take hold on iudgment we shal finde that of Moses to be true That he rewardeth to their face them that hate him to bring theÌ„ to distructioÌ„ for so speaketh Ecclesiastes If in a countrie thou seest the oppressioÌ„ of the poore and the defrauding of iudgment iustice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they and Habacuck likwise ô Lord thou hast ordained them for iudgment and ô god thou hast established them for correction if not in this world yet vndoubtedly in the world to come-for J remember that the Apostle giueth it for a note that bccause the Thessalonians were afflicted with persequutions by wicked men 2. Thâ—… that this was an argument that there is a iudgment to come in which it should go well with theÌ„ and as ill with their enemies This God having created al things in the stage of the world by a word only of his mouth being come in the 6. day to create man as being a work of more excellency and therfore more difficulty doth as it were call a councell and advise with the other persons of the Trinity Venite faciamus hominem nor simply so but a more excellent creature then the rest In similitudinem nostram nor only let vs make man but let vs invest him with liberties and priviledges aboue other creatures and make him a None-such in the worlde to rule over fishes of the sea birds of the aire and beastes that walke vpon the plane of the earth So then man was created of the dust of the earth and God breathed into him the soule of life and had infusde froÌ„ aboue such supernatural graces that he was indeed the mirror of Gods creatures minioÌ„ of the world like vnto God vpon whom the alone God had conferred in abundant measure all his speciall ornaments for he had no darknes in his vnderstanding nor perversnes in his wil nor Rebellion in his affections no sicknes nor crasines in his whole body nor never shoulde haue had if never mispending this rich dowrie of God hee did never run bankerupt beyonde the bounds of Gods commandements But this man thus highly exalted in the loue of God Peacock-like taking a view of his owne glory discontinued his wonted obedience to his Soveraigne nor only so but having all that he could aske or thought he should receiue from God sicut betooke himselfe to the Divel to serue him vpoÌ„ * credit only of better pay thinking by violence to breake into heaven and to exalt his throne by the throne of the almightie But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters livery and all his excellent graces dispossessed of Paradice and sent vnto the Divel to pay him his wages for his former service and al his posterity by the guilt of his transgression haue their nature defiled and are abandoned of God and entitled to the Divel for his children and of-spring a wicked seed witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas Remember what Balak king of Moab had devised and what Balam the sonne of Beor answered him that you may know the righteousnes of the Lord for so I hope I may apply this prophesie O yee sons of men now at this time during our bondage vnder the divel remember what the Prince of darknes had devised against vs and how Iesus Christ the sonne of the living God hath answered him and stopt his mouth with a voice of blood nailed his accusation to a Crosse that yee may know the righteousnes nor that only but the exceeding loue rich mercy of the Lord to mankinde for there being no way to free vs out of the power of the Devil but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloved sonne made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devil al those that by faith applie the merite of his passion vnto themselues and do afterwarde shew their thankfulnes vnto God for so great Redemption having alwaies in their mindes those words of the Lord which hee spake by his Prophet J say Remember these things ô Iacob and Israell for thou art my servant I haue formed thee thou art my servant ô Israell forget mee not I haue put away thy transgressions like a cloud and thy sinnes as a mist turne vnto me for