Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	wine_n	12,841	5	7.9722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08201	Abrahams faith: that is, The olde religion VVherein is taught, that the religion now publikely taught and defended by order in the Church of England, is the onely true Catholicke, auncient, and vnchangeable faith of Gods elect. And the pretensed religion of the Sea of Rome is a false, bastard, new, vpstart, hereticall and variable superstitious deuise of man. Published by Iosias Nicholls, an humble seruant and minister of the gospell in the Church.	Nichols, Josias, 1555?-1639.	1602 (1602)	STC 18538; ESTC S113254	207,023	348

the light of his word to make all things manifest that it might be said of vs as by prerogatiue it was once spoken of Israel Psal 147.19 He sheweth his worde vnto Iacob his statutes his iudgements vnto Israel he hath not so dealt with euerie nation c. The entrance of her Maiesties raigne a most blessed day vnto England There was a day of darkenesse a day of great blacknes sorrow when the people of this land were made slaues vnder the thraldome of spirituall Aegipt and Babilon when they knew not aright the true and liuing God nor the power grace of our Lord Iesus Christ but were led after vaine things in whom there was no helpe and men by a iust plague of God were giuen ouer vnto their owne lustes and fancies yea euen vnto most abhominable idolatrie But the day of her Maiesties most royall coronation was a day of light and glorie a day of cleare and perfect ioy in that day did the sunne of righteousnes arise shined from on hie hee cast forth his bright and pleasant beames and enlightened all the land Then fell away the grosse misse of palpable foolishnesse and ignorance and the vaile of mans presumption was taken from our hartes Then humane deuises and the greeuous yoke of the apostaticall bondage in tradition voluntary seruice of men was taken from our necks Then were our hearts opened and the light of the knowledge of the glorie of God and his bright shining countenance in the face of Iesus Christ did shine into our soules It was a day that the verie Angels of heauen did reioyce and sing because of the sweet blessed tidings of great ioy vnto al the people of this land For the grace of God which bringeth saluation vnto all men did then appeare and the beautifull feet of the messengers of peace which brought tidings of good thinges and said vnto euery elect soule Thy God raigneth had then a merrie and comfortable passage and safe trauell ouer all the land the embassadors of God brought vnto vs the wholsome word of reconciliation Then did the Lorde plant his vineyard and build his holy temple among vs and hee became our strong sanctuarie and visited vs with his rich mercie and saluation his blessings spirituall and corporall most plentiful flowed down from heauen vpon our land So that our enemies being Iudges it must needes be said God hath done great things for vs and hath giuen vs all things aboundantly to enioy In which time many nations round about vs in greeuous darknesse and bloudy miserie euen mourning dayly before our eyes might well haue counted themselues happie if they had part of our peace We haue lent and not borrowed wee haue giuen and not taken we haue beene a refuge for the poore and a place of succour for the persecuted our men and money haue beene a reliefe to the oppressed and deliueraunce to many in great daunger and distresse Our prince hath bin an hyding place from the wind as a refuge for the tempest as riuers of waters in a drie place and as the shadow of a rocke in a wearie land My pen is insufficient and I am vnworthie and vnable to rehearse the manifold and constant goodnesse and fauours of God vpon vs these many yeares O let vs loue the Lord and serue him let vs praise and glorifie him who hath beene so beneficiall and bountifull vnto vs. Hee hath deliuered our soules from death our eyes from teares and our feet from falling hee hath brought vs out of the horrible pitte and mierie clay and set our feet vpon the rocke and ordered our goings hath put in our mouthes a newe song of praise vnto our God many that haue seene this haue reuerenced the Lord and put their trust in our God All Englishmē are bound to loue the Queenes most excelent Maiestie And who can but loue the blessed and worthy instrument of our peace and ioy whose heart is not inflamed with her desire If wee were tenne thousand times more then wee are and euerie man had a thousand liues who would not willingly lay them downe at her feete in the cause of truth to shewe his thankfull mind vnto her Maiestie who hath constantly passed through many hazardes of her life for loue of Gods truth and care of his Church whose hart is not greatly moued to glorifie God who hath giuen vs so faithful constant a nurse louing mother so wōderfully defended and preserued her and by vnder her most happy gouernment hath made vs so many yeares together without feare the free possessors of most vnspeakable ioy in the participation of incomparable heauenly treasure and most flourishing earthly prosperitie We are to consider whether we haue rendred to the Lord according to his kindnes toward vs. But O my deare mother my good reuerend fathers and brethren haue wee rendred to the Lorde according to his kindnesse haue wee with reuerence receiued with thankfulnesse acknowledged and with care conscience vsed these mercies of our good and louing God and mercifull father in Iesus Christ O that I could boldly and faithfully so say that our siluer were not become drosse and our wine mixt with water And that the vine which God hath planted with good and pleasant plants did not in stead of grapes bring forth wild grapes and men did not neglect yea forsake the word of the Lord and follow the foolish imaginations of their owne heartes O that it might not be iustly said that the Lord hath a controuersie with this lande because there is no truth nor mercie nor knowledge of God in the land By swearing and lying and killing and stealing and whooring they breake out and bloud toucheth bloud And that men did not encourage one another in their wicked and vicious liuing saying come and let vs bring wine and wee will fill our selues with strong drinke and to morrow shall bee as this day and much more aboundant let vs eate and drinke for to morrow we shall die O that men would consider and that their hearts would smite them in remembring and forethinking what a fatherly watch word our tender and louing God hath giuen vs by many and sundry most mild and kindly tempered corrections and chastisementes at many times but especially within these eighteene yeares last past when hee beganne at his sanctuarie and lightly touched his holy remembrancers when he caused a great and cloudie mist to couer the verie heauens so that many bright starres were not seene to shine for a certaine season Then did the windes burst out shaking our houses ouer our heades as vnworthie to dwell vnder so good and plentifull grace our bodies and liues were assailed with grieuous pestilence dearth scarsitie and the threatning sword did aduance themselues against vs. Thousands haue gone forth and returned but by hundreds And now seeing all these things haue not made vs to turne to him that smiteth

the holie ghost doth vse as holy misteries to stirre vp and quicken and encrease all good graces and the worke of faith in vs according to Gods free promise in the couenant Now for the number of sacraments That in the new Testament there are and should bee but two Sacraments of the couenant This will appeare if it be shewed that the old testamēt did shadow out these two onely and that the new Testament commands no more First for Baptisme Saint Peter saith that the a 1. Pe. 3.20.21 Arke of Noe was a figure of our Baptisme and Saint Paule b Colos 2.11.12 auowcheth that our Baptisme is come in the roome and place of circumcision Secondly touching the Lords supper Christ instituting it after he had eat the passouer did thereby declare that the same succeeded the passouer and that the passouer being fulfilled and finished by his death should giue place vnto his supper or holy communion which is confirmed by the practise of the Apostles who euer after instructed the church to receyue this and leaue out that as in the constituting of the seueral churches it doth may appeare Againe that place 1. Cor. 10.1.2 comparing the cloud going through the read sea the manna and rocke vnto our two Sacraments sheweth plainely that the equitie of Gods proceeding which vnder the law was figured in these two sacraments should bee preserued Namely one for the first entrie into the couenant and an other for the confirmation of the same that although there were many yet they had no more but the substance of these two and therefore these two were to remaine perpetuall and be in as great value and vse vnto vs as if they were manie And I am fully perswaded that no honest man by any learning can shew any place pregnant either in the olde or new Testament for any other third or fourth or more to be shadowed out in like maner as these two Now in the new Testament it is apparant that these two are cōmāded by that which is alreadie spoken But that there bee no other let a man examine whatsoeuer is or may bee pretended by this diffinition of a Sacrament and the holy scriptures wherein and whereby I haue declared and approoued the same hee shal find they come short and beside the marke for either they lack a commandemēt from god or els an outward signe or els are not declared signes of the couenant As for example if any would make penance a Sacrament he shall find that God commanded not penance by satisfaction but onely the satisfaction which is made alreadie by the bloud of Christ and there is no signe appointed by God thereunto if any other will make orders a sacrament he shall finde their wants the couenant of mercie for that imposition of hands in orders is a signe of the grace of the ministerie and not of the couenant of saluation If some other should set foorth matrimonie for a sacrament there wants a commandement to make it a signe secondly it is in no place any otherwise but as infinite other things a comparison and similitude or metaphore And so it may be truely said of any thing else which is colourablie thrust vpon the church by the name of a sacrament Nowe lastly the difference betweene Baptisme and the Lords supper in sealing of the couenant is that Baptisme is for the first sanction of the couenant and entring into the church A seale of our adoption regeneration this was circumcision to Abraham and his seed and the cloud and read sea was this vnto all Israel who were led by the hand of Moses And that Baptisme might be for the first sanction of the couenant and entring into the church the Apostles were a Matth. 28. commanded to preach and to receiue such as beleeued by Baptisme into the church and so b Act. 2. 8. 10. 13. 14. c. they by this marke seperated the christians from others whē they first wonne them to the gospell as all examples of their practise do shew so well knowen as I neede not to reherse them But for the other part you haue for regeneration these woords c Tit. 3.5 The washing of the new birth and the renewing of the holie ghost and for adoption these woords d Gal. 3.26.27 Ye are all the sonnes of God by faith in Christ Iesus for all ye that are baptized into Christ haue put on Christ. Where the putting on of Christ by Baptisme being alleaged to shew our being Gods sons by faith teacheth that Baptisme is a seale of our adoption And for this also Baptisme is but once ministred because we once enter into the church and are but once borne againe and adopted to be Gods children Then as for the Lords supper that it is a seale of our communion in the couenant these words directly shew e 1. Cor. 10.16.17 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we break is not the cōmunion of the body of Christ for we that are many ar one bread one body because we al are partakers of one bred where it is called communion c. because by this sacrament we are confirmed in the participation of Christ as by a true seale of the couenant and assured to be of his mysticall bodie As touching the continual strength we haue hereby the often receauing doth notifie the same and the kindnes of creatures the maner of applying and the nature of working For we being dailie subiect to sinne and weakenes are here on as on a banket to feede for our dailie inward strengthning and bread and wine familiarly shew vs that Christ is the bread from heauen and his bloud is the ioyfull wine to glad mans hart which when Christ biddeth vs to vse in remembrance of him what is it else but that by the taking eating drinking of these things for such an end we should stirre vp our harts in the assurance of the forgiuenes of sinnes and of the continuall grace and mercie of God 1. Cor. 11. which Paul confirmeth when he saith we shew the Lords death c. For by it we are confirmed so that we thereby professe before all the world 1. Cor. 10. that so we beleeue and are assured that our sauiour will come againe to receiue vs into glorie And in that it is called as before a communion with Christ what other woorking can it haue 1. Cor. 12. but to strengthen our faith and to encrease in vs euerie good gift by the spirit And hereof the Apostle saith we are made to drinke into one spirit as if he should say as we drink wine to cherish our fleshie hart so here we haue a spirituall drinking of Christs blood to cherish our soules vnto eternal life Thus you see the sweet consent of the old new Testament touching the holie Sacraments what they are in nature how

and that vnawares a thing that Christian men suspected not the diuell had vnder hande a more cunning and sure way to ouerthrow the faith namelie he draue men into the wildernesse and solitarie places which partlie happened by persecution and partlie by a blinde deuotion and so sowed the seeds of munkerie in the Church of Christ which as farre as I can d Polydor virgil de inuent rerum lib. 7. cap. 1. cap. 3. Histor Ecclesiast tripertit lib. 1. cap. 11. About Anno 300. read first e began in the deserts of Aegyt These men gaue them selues to holie meditation and religious contemplation of Gods workes and leauing the perfect booke of God written in the holy scriptures they read in an other booke like the heathen as nature and reason which is blinde in Gods causes did lead them and made a newe Philosophie hauing this principle Veram beatitudinem in cultura dei legum eius obseruatione that is True happinesse to consist in the seruice of God and keeping his commandements which while men perceiued not howe it beat vpon the foundation they began to cast their eies vpon themselues and by little and little because by nature we are prone to thinke too wel of our selues and as men fond of their owne children we admire our deuises christians fel in loue with this new trade of life the pearcing reflex of the glittering beams of their great and rare holines and new religious deuotion daseled the eies of all sorts of men Insomuch as very excellent men and great clearkes Basilius magnus Hierom and Augustine diuers other leaned toward this new religion and began to make rules for the same And so the diuel comming as an angel of light made his first entrance and their priuelie stale in this iustifying by workes vn espied For these and other godly fathers in plaine and euident places of scripture being by their conscience constrained they frankly acknowledge the truth of Christ Iesus and auow it against heretikes yet oftentimes their eies looking backwarde like the peacocke vpon their owne goodly rules and obseruations doe with the left hand robbe Christ of that which they so thankfully ascribe vnto him with the right Yet this meriting by workes was not so bolde and brauely attired in the first six hundred yeres to assume and take such open authority and hie glory in the church as it was afterwarde when peace and wealth made men by wantonnes to seeke many deuises Some as the climing popes set vp decrees and decretals and made themselues men of renown some by the knowledge of lawes and canons stroue for the lawrell crowne of glory some by schoole learning made themselues admirable who drawing in Aristle and Philosophie to make grounds in diuinitie taught the reasonable way of righteousnes by workes and the congruitie and condignitie of freewil some as fryers and cloysters by rules and orders made new religions and waies of saluation here commeth vp purgatorie pardons pilgrimage praiers for the dead and a thousand new things of rare holines meritorious deuotion By all these did the diuel make vnto him selfe many mightie legions of resolute warriers to face wearie out Christ that he might leaue the church that he by his eldest sonne Antechrist might raigne and rule alone and so he easily thrust out faith onely for righteousnes and the true way of saluation And brought in infinit traditions vnwritten verities obseruations customes mysteries deuotions and reuelations If you would read Guillerimus Durandi rationale diuinorum with Guido manipulus curatorum Bonauentura de profectu religiosorum Hieremias Buchius of the conformities of S. Frauncis with Christ with such like and ioine there vnto the counsell of Trent with their masse and all the bookes appendents in seruice to their Ladie and Saints and heape vnto them the thousands of commandements of the church in decrees decretals and canons brought in by popes scholemen canonists ciuilians it would make a mans hart to bleed to think how little regard is had of Christ and of his righteousnes wisedome sanctification redemption name glorie And that the christian reader may the better perceiue these things let him marke but this one thing which is yet fresh in memorie When Luther stoode vp for the gospell and tooke into his hand the spiritual sword of Gods word and stroke and hewed at one of the last growing sproutes of this new way of righteousnes namely pardons and indulgencies and finding great resistance by the warriers before named hee began to arme himselfe with the armor of God and by little and little both learning and teaching the article of iustification by faith onely in Christ by and by all this braue baggage and counterfeit galantnes and earthlie glorie of righteous by mens doeings like a thicke mystie cloud couering the aire did vanish away in the conscience of many thousands by the bright shining power of the true sunne of righteousnes Iesus Christ in and by faith alone And of this we haue had almost one hundred yeres experience that as a 1. Sam. 5. Dagon of the Philistims could not stand before the arke of God So all the whoorish deuises of Romish Babilon could not stande before the doctrine of faith onely in Iesus Christ the Lord be praised 3. of the Sacraments Now looke we on the third point of the sacraments and seales of the couenant of mercie and let vs here whether the auncient fathers of the primatiue church were not protestants First Tertullian offereth him selfe a verie b He liued about Anno 230. auncient father hee telleth vs c Contra Martiō lib. 4. onely of two sacraments and of the Lordes supper d lib. 1. hee saith Non reprobauit panem quo ipsum corpus suum representat he refuseth not bread whereby he representeth his bodie Loe Tertullian an auncient protestant in the matter of the sacraments Cyprian likewise sheweth him selfe a protestant e De caena domini saying Mansio nostra in ipso c. our abiding in him is eating and drinking and as it were a certaine incorporation c. and a little after That which meat is to the flesh this faith is vnto the soule that which is meat to the bodie that is the woord to the spirit and in his conclusion hee addeth As oft as wee doo these thinges wee doo not wheat our teeth to byte but with a sincere faith wee breake the holie bread and deuide it while wee distinguish and seperate that which is deuine and that which is humaine c. Origen steppeth in betweene them both and protesteth with vs f vpon leuit homil 7. saying There is also in the newe Testament a letter which killeth him who marketh not those thinges which are spoken spiritually For if thou according to the letter followe this same which is said vnlesse you eate my fleshe and drinke my bloud this letter killeth Saint Augustine followeth after and sheweth him selfe

a protestant in diuers places about this matter denying transubstantiation with all the holie martyrs which suffered in Queene Maries time saying a Vpon Ps 98. Non hoc corpus quod videtis c. yee shall not eate this bodie which you see and drinke that bloud which they shall shead which shall crucifie mee I haue commended vnto you a certaine mysterie which beeing spiritually vnderstoode shall quicken you and againe b De ciuitate dei lib. 21. cap. 20. Non solo sacramento sed re ipsa manducauerunt corpus Christi in ipso eius corpore cōstituti They eate not in the Sacrament alone but in verie deede the bodie of Christ beeing set in his verie bodie shewing thereby that there is no way of eatinge Christ but spirituallie and that the wicked eate the Sacrament of Christs bodie but not Christs bodie indeede hauing no faith to bee set in him and as hee knewe no reall presence in the sacrament so he knew no adoration nor sacrifice but a memoriall of thanksgiuing as where he c Ad. P. diaconum saith In this sacrifice there is thanksgiuing and a remembrance of the flesh of Christ which he offered for vs and againe d Contra Faustum Manicheum per victimas similitudinum the flesh and bloud of this sacrifice before the comming of Christ was promised by the sacrifices of resemblances in the sacrifice of Christ by the truth of the same after the ascention of Christ it is celebrated by the sacrament of remembrance what a merueilous protestant was hee whose sacrifice was a remembrance his adoring was thankesgiuing and transubstantiation in a mysterie and not in deed But me thinketh father Barnard wil be a protestant also for he e De diligend Deo saith that these woords qui manducat carnem meam c. hee which eateth my flesh and drinketh my bloud hath life eternal is as much as to say who so doth meditate vpon my death and by my example mortifie his members which are vpon the earth hath eternall life that is if you suffer together you shall raigne together Transubstantiation came vp as yesterday But here I need not so much to trouble thee with fathers seeing this deuise of transubstantiation was hatched lesse then 400. yeres a goe and that f Anno 1215. Read the acts of the counsel and decreet all lib. 3. tit 41. cap. 5. in a counsell of Lateran vnder pope Innocent the 3. there you shall finde Francis and Dominicke the head springs of two religions to be great helpe to the pope there shalt thou find auriculer cōfession and mysterium fidei thrust into the institution in the masse Hereupon Honorius the 3. espying in looking vpon this new glasse of transubstantion that Christ was made to come out of heauen into the sacrament thought it reason to giue him reuerence therefore he a 16. cap. 10. deuised and ordained the Eucharist should be lifted vp and adored and reserued in reuerent maner But it is to be merueiled that Honorius was so hastie before it was perfectly resolued whether the water were transubstantiated with the wine For the forsaid Innocent the third b 16. cap. 6. illa probabilior iudicatur quae asserit aquam cum vino in sanguinem transmutari doth but probablie coniecture that it is so and he saith the schoolemen agree not whether it be so or no. But howsoeuer it is apparant by these testimonies that this filthie and abominable idoll of transubstantiation with his adoration is a new borne monster adored by them which turne the glorie of God into things corruptible Therefore God giueth them ouer into a reprobate sense to beleeue lies because they receiued not the loue of the truth to trust in those things which if they could see they would be a feard of their very table is made a snare and their prosperity their ruine The fourth foundamentall point is of the writings of the couenant 4. Of the scriptures namely the Holie scriptures inspired by Gods spirit Let vs heere what the auncient protestantes professed in the primatiue flower of the christian Churches among the Gentils Irenaeus Bishop of Lyons in France a verie auncient protestant c Aduers heres lib. 2. ca. 47 protesteth that the Scriptures are perfect for they are spoken by the woord of God and by his spirit and againe d lib. 3. cap. 12. The thinges which the Scriptures shewe or teach cannot bee shewed but by the Scriptures And hee teacheth that e lib. 5. No small punishment belongeth to them which adde or take away from the Scriptures And lastlie hee f lib. 3. cap. 2. sheweth that it is a shift of the heretikes when they are conuinced by the Scriptures to accuse the Scriptures and to say that by the Scriptures the truth cannot bee found of them which know not the tradition Heere you see that Irenaeus maketh these boasting papistes heretikes who vnder colour of the insufficiencie of Scripture do foist in their traditions affirming that they ought not to interpret the scriptures by their sence or magisteriall power but by the declaration of scripture it selfe and lastlie that they are to bee punished for adding vnwritten verities traditions canons and decrees and such like tumperie to the perfect Scriptures In the next age of protestants commeth vp that great scholer Origen and he a In Ezech. homil 7. protesteth against the popish doctrin thus They which teare the Scriptures sowing those things doe rent the words from the words and make feined points of doctrine doo serue idols c. and a little after Let vs follow no man and if we wil follow anie Iesus Christ is set before vs to be followed the acts of the Apostles are described and we know the doings of the prophets by the holy volums or writings that patterne is sure that example is sound which who so desireth to follow doth walke without danger In the next age of protestants standeth vp Basilius Magnus and with open mouth denounceth b De vera ac pia fide against the arrogant pride of Rome If the Lord be faithful in all his words and all his cōmandements faithful established for euer euer done in equitie and truth without doubt this wil be a most manifest argumēt of infidelity a most certain sign of prid if any man wil reiect any of those things which are writtē or bring in any of those things which are not written Seing our Lord Iesus Christ hath said my sheep here my voice a little before the same said they wil not follow a strāger but wil flie from him because they know not the voice of strangers In the next age Chrysostome steppeth forth protesteth for the sufficiēcy of the holy scriptures a Vpon Ioh. cap. 8. saying If we would diligētly search the scriptures wee might be able to attaine saluation But Saint Augustine a little before him beateth down