Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	transubstantiation_n	wine_n	6,909	5	7.7145	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61105	The vvay to everlasting happinesse: or, the substance of christian religion methodically and plainly handled in a familiar discourse dialogue-wise: wherein, the doctrine of the Church of England is vindicated; the ignorant instructed, and the faithfull directed in their travels to heaven. By Benjamin Spencer, preacher of the word of God at Bromley neer Bow in Middlesex.	Spencer, Benjamin, b. 1595?	1659 (1659)	Wing S4945; ESTC R222156	362,911	329

Boniface the third had got the title of universall Bishop they began to break out into strange opinions and manners as that the Chair of Rome was infallible as you see in Pope Agatho his decree and excommunicating Emperours and suffering them to kisse his feet as did Pope Constantine the first and others Condemning Priests marriage and setting up the the service of the Church in Latine as did Nicolaus the first and that whatsoever the Church of Rome appointed should be perpetually observed as did Stephanus the fifth and setting up the Masse Purgatory Pilgrimages adoration of images invocation of Saints and transubstantiation and setting themselves above generall Councils in determinations of faith so that no decree or Canon could passe without the Popes approbation They getting thus aloft suppressed all that withstood their tenets From hence it came that the true Religion became eclipsed yet some God raised up in every age who wrote against both their pride and errors though by reason of the over ruling power of the Church of Rome they could not so plainly appear as in the time of Luther and afterwards For Basilius Magnus writes to the Bishops of the West that if they held themselves to be the head yet they could not say to the feet Bas transmar Ep. 77. About the 4th century of years I have no need of you which plainly reproved the Popes usurping supremacy as well as do the Protestants Gregory Nyss●n wrote against Pilgrimages to Jerusalem Mount Olivet and Bethelem saying that Pilgrimages from carnall lusts to the righteousnesse of God is acceptable to him Hist Magd. cent 4. cap. 10. and not pilgrimages from Cappadocia to Palestina and that no rewards will be given in the life to come but for such things which are done by the command of God so the Protestants hold also So Hilarius the Bishop of Arls opposed Leo Bishop of Rome by acknowledging that the Bishop of Rome had no dominion over the Churches of France For which though they accused him as a usurper yet he nothing regarded the Popes curses but went to Rome Leo ad Gal. Epis Ep. 77. 89. and to the Popes face maintained that Christ did not appoint Peter to be head over the rest of the Apostles nor had the Pope from Peter any such power so hold the Protestants So the Councill of Constantinople called by the Emperour Constantinus Copronymus deposed and excommunicated Germanus the Patriarch of that City for allowing the worshipping of images which sin also the Protestants abhor Serenus the Bishop of Marsieles in France brake down all images in the Church of his Diocesse more then 1000. yeers past so the Protestants So Albertus Gallus and Clement and Sampson Scotish men said Hist Magd. cent 8. cap. 10. that the Pope of Rome was the author of lies a disturber of the Christian peace a corrupter and a deceiver of the people and for this suffered bonds and imprisonment in France by the procurement of Pope Zacharias So the Protestants hold So Claudius Thurinensis cast down images and abolished the worshipping of the crosse out of his Diocesse of Thurin by Piedmont and said they might as well worship the Asse upon which Christ did ride and said that he was not to be accounted an Apostolike Bishop that sate in the Apostolike Chair but he that performed the Apostolike Office So think the Protestants Theophilactus Bishop of Bulgaria writ that Antichrist would spring up in the decay of the Roman Empire and called the marriage of Priests honourable and a step to Church government So held St Paul 1 Tim. 3.4 5. So the Protestants hold Berengarius a Deacon at Argiers writ against the popish opinion of transubstantiation or conversion of the bread and wine in the Sacrament into the very body and blood of Christ But he following the opinion of Augustine and Joannes Scotus he was condemned unheard by a Councill called at Rome by Pope Leo the ninth for an heretick Whose opinion the Protestants also do hold Radulphus Patriarch of Antiochia refused to be subject to the Pope of Rome saying that Antiochia was the ancient Chair of St Peter and therefore had a prerogative above Rome So think the Protestants if St Peters being Bishop of a place can give prerogative Arnulphus in his preaching Opus Tripart much reproved the Roman Clergy for their lewd lives of the number of holy daies spent rather in lawlesse pleasures then devotions and against the number of begging Fryers and the unchast behaviour of Church-men He was drowned by them in the night as is reported About this time sprung up Waldus of whom you have heard formerly His opinions be these following 1. That the Scriptures are only to be beleeved in matters of faith and contain all things necessary for faith and manners 2. That Christ is the only Mediator and that Saints are not to be invoked 3. He held traditions not necessary to salvation and denied Purgatory and Masses sung for the dead 4. That constrained fast daies and making difference of meats superfluous holy daies variety of superstitious orders of Priests and Monks Friers and Nuns hallowing of creatures vowes and also pilgrims and humane ceremonies were to be abolished and that no degrees should be received into the Church but Bishops Priests and Deacons 5. They denied the Popes supremacy over other Churches States and Governments 6. That the Church of Rome is spiritual Babylon and the Pope Antichrist and rejected the Popes pardons and allowed the marriages of Priests 7. And that they that hear the true word of God and beleeve it are the true Church 8. And that the Communion was to be eaten and not reserved for shew or worship For which opinions they endured persecutions of Pope Alexander the third who excited all Christian Princes to persecute them with fire and sword all which the Protestants hold for which they also have been persecuted as shall appear Hildebertus also abhorred the pride of Rome and said that Rome if it had no Rulers or at least such as did not violate the faith Bernard Abbot of Claravell held free justification by Christs merits and thought that all Christian people had conspired against Christ and that those were the chiefe persecutors that had the highest places in the Church So thought Protestants Nichetes Bishop of Nicomedia held against Anselmus Bishop of Havelburgh that the Pope was not the principall Bishop and that the power of binding and loosing was not given to Peter but also to all the rest of the Apostles even as they all received graces alike on the day of Pentecost Act 2. So hold the Protestants About 1300. yeers after Christ 1300. true Religion began to be much darkened by schoole disputations by many that followed school disputations and Peter Lombards Sentences as Albertus Magnus Aquinas Alexander de Ales and Scotus called Dunce of the Town in Scotland where he was born but of a most subtile wit But God still stirred

estates and the omer the measure of getting and so St Paul applyeth it 2 Cor. 8.14 15. namely that there should be such an equality that the abundance of some Pro. 22.2 the want of others might be supplied and yet not levelling every mans estate in the quantity but by communicating to others the portions of charity Thus they did in the primitive times till those frivolous words of Mine and Thine came in Chrys in Hom. oportet sis reses esse which hath vexed the world with so much wranglings whereas before men lived like Angels now like devils Again whereas in the sixth day they were to gather double so much it figured that in the sixt age of the world which now is the gifts of God should be doubled and also that in our latter age we should labour the more for Gods grace because our sabbath of rest draweth neerer to us And farther in that God made that to stink which was gathered over and above either out of distrust that they should not find it the next day or out of sloath to save their labour in going out We 1. Ought not to distrust the sufficiency of Christ who is the same yesterday and to day and for ever Heb. 13.8 yet neverthelesse we must seek him daily 1 Tim. though without distrust 2. It teacheth us moderation in seeking after the world Mat. 6.34 care not for the morrow Jam. i. by unnecessary carking and afflicting the soul for what is too much doth but stink canker and corrupt and causeth God to smite them sudden as Nabal and the rich fool in the Gospel Mathe. I pray shew me the next Phila. It was the Rock water Rocke set down Exod. 17. which flowed forth when Moses struck it with his rod at Gods command Exod. 17. and Numb 20. The first rock was to be smitten the latter only to be spoken unto and not to be smitten to shew that God could work as much by a word as by a stroke of his rod which it may be was some cause of Moses and Aarons staggering because the rod was not commanded to be used now Aug. q. 19. Rabanus Rupertus by which he used to work wonders afore time or possibly that God would be so kind to them upon this second murmuring for water as he was before at Rephidim Exod. 17. That these Rocks signified Christ is plain from 1 Cor. 10.4 saying they drank of that spirituall which was Christ yet no more Christ then the element of bread and wine is the body and blood of Christ save only to faith Aug. in Joh. tract 45. fide manente signa sunt mutata whereby the rock was Christ to them as the Sacrament is Christ to us Which Christ is well called a Rock because upon him the Church and every faithfull one is built so strong against all storms and tempests of temptation Mat. 7.24 as Peter was shaken but fell not finally Mat. 16.18 Ber. in ser 61. because he trusted to a better rock then himselfe who is now in heaven in whom only is stedfastnesse So the smiting of it Orig. in Exod. Raban signified Christ smitten by that woodden rod of the Crosse out of whom flowed the fountains of the Tew Testament even those holy mysteries by which we have the grace of washing in the font of regeneration from sin and uncleannesse Zach. 13.1 and the gift of the Holy Chost conferred upon us John 6.35 which in us will quench all evill thirst and flowe up to a well of everlasting life Mathe. I pray declare the next shadow Phila. The next was the Brazen Serpent Brazen Serpent commanded to be set up for the peoples cure when they were bitten by the fiery serpents Numb 21. That this signified Christ see John 3.14 where our Saviour likens his own lifting up upon the Crosse to Moses lifting up the brazen serpent in the wildernesse The occasion of these serpents was Israels murmuring for ordinary bread and speaking slightly of manna calling it light bread This St Paul cals a tempting of Christ signified by manna 1 Cor. 10. and represented by Moses and Aaron the chiefe magistrates civill and ecclesiastick against whom they banded themselves Actuarius de medic compos in cap. de rabiosa cane The serpents signifie Satan whose sting is sin who like the asps seems to give a small wound which breeds a kind of pleasure but kils certainly though fools make it but a sport to do wickedly The cure was a brazen serpent on a pole in the camp upon which whosoever looked when he was stung by the Sharaph or fiery serpent Beda in Num. 21. was presently cured Which did mystically teach them to fasten the eie of faith upon Christ in whom whosoever beleeveth shall not perish but have everlasting life John 3.14 15. And thus as the sin committed by a tree was cured by the Lord of life that hung on a tree so the serpents sting is overcome by one that had no sting no venome gall nor guile Mathe. Are there no shadowes and types of Christ his Church under the New Testament as well as of himselfe Phila. Yes for the type of both was Noah and his Ark Moses and his Tabernacle Solomon and his Temple Mathe. I pray declare how Phila. First we find Noah's name to signifie a Comforter so was Christ to be Isa 61. Secondly a Comforter to them that mourn his office was to preach righteousnesse 2 Pet. 2.5 that is of the righteousnesse of Gods judgement in drowning the world for sin and the righteous grace of God in saving some Again Anselm in Rom. 14. the righteousnesse of man in a civill sense and morall behaviour which cannot save him from Gods wrath and the righteousnesse of man by faith which layeth hold of the ark of Gods salvation And as he was a preacher so he was a builder i. of an ark by both which he endeavoured to edifie the old world and make it Gods Church but they would not and so he built an ark as a type of it only wherein he saved himselfe and his houshold only because the spirit of Christ speaking in him was rejected by the world The ark signified the Church of the faithfull 1 Pet. who are like the wood thereof of a mounting nature above all the waters of the worlds temptations So in regard of their juncture it signified that unity by which the Church is combined the length breadth and height the dimensions of Christs love to the Church Eph. 3.14 The door but one signifieth that one entrance into the Church by Baptisme as 1 Pet. The window signifieth the light which God gives to his Church whereby to see and contemplate his judgements upon the wicked that die not in the unity of the Church The three rooms the sacred Trinity in whom all things live move Acts 17.28 and have being but especially the godly who are effectually baptized into those

will their law and Gods word their rule otherwise whereas they might be the balm of the Church they prove her bane as many have done namely the second Nicen Synod and that of Constance and the Roman under Innocent the third and many others so that the outward communion of the Church hath been often dissolved though the inward hath and must hold among the faithfull Mathe. I desire to know what the Communion of Saints is Phila. The participation of those benefits to which the Saints only have a right in common and this communion they have with God and of his benefits among themselves That they have a communion with God you may see 1 John 1.3 7. by which we have a connexion and union with him by love of him towards us and our love to him and his word and service and so as it were cohabiting and dwelling one in and with another Iohn 14.23 as a father with his children by providence children with their father by a loving obedience And this communion is express in Scripture particularly with the blessed Trinity As first with the father by being made his sons 1 Iohn 3.1 through Christ by faith Iohn 1.12 and by the vertue of the Holy Ghost who leadeth us into all saving truth Iohn 16.13 and testifieth to us that we are the children of God Rom. 8.16 17. For as the Father by his love to us draweth us to Christ Iohn 6.44 so Christ dwels in our heart by faith Eph. 3.12 and the spirit acteth and perfecteth this union and communion by his operation through his spirituall graces Rom. 8.14 Therefore as God the Father hath given us his Son so his Son hath united our nature to himselfe by an union indissoluble as a body and members to the head 1 Cor. 12.12 So the Holy Ghost doth combine him and the Saints by a true and reall union and communion of his substance not by his body being in ours or ours in his but as the branches are in the vine which though differing in sight yet agree in connexion communication and assimulation By this spirit we have communion with Christs divine nature because it dwels in us and conforms us to it selfe 2 Pet. 1.4 and also with his human nature as children are partakers of the same flesh blood Heb. 2.14 yea of the same spirit 1. Cor. 6.17 and of his sufferings also Rom. 8.17 that we may be glorified with him For by the union we have with Christ is obtained all the benefits of his birth death resurrection and ascension spoken of before together with all the blessed effects thereof wronght in us as free justification regeneration adoption and freedome from sin satan and the sinfull world with all the consequents thereof which is remission of sin resurrection of our bodies and life eternall all which is sealed to us by the two Sacraments Baptisme and the Lords Supper by both which we have communion with Christ for all that are baptized into Christ have put on Christ Gal. 3.27 and the cup of blessing and the sacramentall bread is the blood and body of Christ to faith 1 Cor. 10.16 Mathe. What need was there of two Sacraments since both of them have relation to the death of Christ Phila. He that did first institute them knew best the reason of appointing two and the Scripture which is the expresse mind of Christ sets forth baptisme to us as the Sacrament of initiation or entrance or first grafting into Christ and his mysticall body the Church The other as the Sacrament of sustentation by which we are with the word nourished up to life eternall Therefore St Paul Rom. 6.5 cals baptisme a planting into the similitude of Christs death and Rom. 11.17 he saith the Gentiles were grafted into the true olive which no doubt was at first by the word of faith preached and baptisme received And the Sacrament of the communion is represented to us as food to which Christ had some respect John 6.55 saying my flesh is meat indeed though he explains it afterward in a spirituall sense ver 63. saying the spirit quickneth the flesh profiteth nothing It is true that there is no clear analogy between grafting and washing except we consider the subject of that Sacrament in divers respects 1. As a wild tree and so by baptisme one is said to be grafted because it is a means ordained for our admittance into the stock 2. If we consider man as a polluted infant in birth naturall so washing is proper Ezek. 16.4 5. and therefore baptisme is called the washing of regeneration or the new birth and differs as much from the other Sacrament in the thing signified as in the sign for the sign of one is water of the other wine So the thing signified in the one is the all-cleansing spirit of God John 3.5 which in effectuall baptisme operates with the water the thing signified by the other is the all-cleansing blood of Christ not but that both are in both the blood of Christ concurring with baptisme through the efficacy of it though not signified by it and the Holy Ghost in the communion by his powerfull operation conveying the efficacy of his body and blood to every beleever Mathe. Though Baptisme be but the Sacrament of entrance yet there be many tender minds who cannot comfortally bring children to it as there be many being fearfull of their own unworthiness and to partake with such as are not fit as they suppose to abstain from the Lords Table I pray therefore to help me therein that I being strengthened I may comfort others Phil. First I know no reason why any Christians should doubt of bringing their children to baptisme for the reasons I have already shewed But beside if Christ did admit children that were carried in peoples arms to his person for a blessing Luke 18.15 no doubt they may be admitted to baptisme where his blessing is to be expected especially there being no other ordinance appointed whereby we may bring children to him but this and that we find no prohibition in Scripture against it And whereas some say they may not because they have not faith they cannot prove they have none because Christ saith there be little ones that beleeve in him Greg. Decret lib. 3. cap. ● de baptis Nor can they prove that none may be baptized that beleeve not for Simon Magus was If they say that he made a confession of it I say they may make a better confession and profession by their parents and witnesses than he did by himselfe Or if there were a Text containing these words he that beleeveth not shall not be baptized would discreet men think it meant only of those that could hear and understand and not of Infants who cannot understand no more then that place of St Mark 16.16 includes infants damnation where Christ saith he that beleeveth not shall be damned And what forbids us to beleeve that being God worketh without means upon