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	water_n	wine_n	8,430	5	7.9588	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus the prophet Where-vnto is added a most plentifull commentary, gathered out of the publique lectures of D. Iohn Iames Gryneus, professor of diuinitie in the Vniuersitie of Basill, and now first published, faithfully translated out of Latin into English, by Christopher Fetherstone student in diuinitie.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

of God 4. Position In this Temple must praiers be made continuallie Rom. 12. ●ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we

man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the