Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	lord_n	8,965	5	4.3327	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69164	Saint Austins religion VVherein is manifestly proued out of the vvorks of that learned Father, that he dissented from popery, and agreed with the religion of the Protestants in all the maine points of faith and doctrine. Contrary to that impudent, erronious, and slanderous position of the bragging papists of our times, who falsely affirme, we had no religion before the times of Luther and Caluine.	Cooke, Alexander, 1564-1632.	1624 (1624)	STC 6059; ESTC S120943	31,927	42

vel immolatio Whether that which the Priest doth execute bee properly called a Sacrifice or an oblation resolues it is not saying Ad hoc breniter dici potest illud quod affertur consecratur a sacerdote vocari sacrificium oblationem quia memoria est repraesentatio veri sacrificii sunctae immolationis factae in ara Crucis To this I answer briefly That that which is offered and consecrated by the Priest is called a Sacrifice and an offering because it is a remembrance and representation of the true Sacrifice and holy Offering made on the Altar of the Crosse grounding his conclusion vpon other testimonies in S. Austin and in S. Chrysostome 24 The ● Papists teach That the body of our Lord may bee in millions of places a t one tyme euen in ●uery place where there is a Priest which consecrates and in euery host bee they neuer so many which is consecrated by any Priest But we teach contrary And so did S. Austin for hee intending to shew the difference betweene Christs body and his truth viz. his word and that in respect of the places where they might bee found Donec saeculum finietur sursum est dominus s●d●tiam tamen hic nobis●um est veritas domini Corpus enim domini in quo resurrexit in vno loco esse oportet veritas autem eius vbique diffusa est Till Doomes-day saith hee our Lord is aboue yet the truth of the Lord is with vs for our Lords body in which hee arose from the dead must bee in one place but his truth is in euery place 24 The Papists teach That euill men euen Infidels yea bruite beastes may eate and drinke the Body and Bloud of Christ But wee say Nay Now Saint Augustine speakes plainely for vs. For Ipse Christus dicens Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo ostendit quid sit non Sacr●mento tenus sed revera Corpus Christi manducare eius sanguinem bibere hec est enim in Christo manere vt in illo maneat Christus sic enim hoc dixit tanqu●m diceret Qui non in me manet in quo ego non maneo non se dicat aut existimet manducare Corpus meum aut bibere Sanguin●m meum When Christ said saith Saint Augustine Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him hee shewed what it is to receiue Christ not Sacramentally meerely but truely euen to dwell in Christ that Christ may also dwell in him For when hee said this it was as much as if hee had said He that dwelleth not in mee nor I in him let him not say nor thinke that he eates my flesh or drinkes my bloud 26 The Papists at Rome teach That the Pope is in authoritie aboue a Generall Councell But wee teach the contrarie And so did Saint Augustine For he putting the case that Melchiades Bishop of Rome and certaine other Bishops sitting in Commission with him by the Emperours commandement vpon a Controuersie between the Donatists and Caecilian had done the Donatists wrong in giuing sentence against them and for Caecilian Restabat adhuc plenarium Eccles●ae vniuersae concilium vbi etiam cum ipsis iudioibus causa posset agitari vt si male indicasse conu●cti essent ●orum sententiae soluerentur There remained saith hee a further helpe for them euen a generall Councell in which they might haue argued the case with the Commissioners appointed to be their Iudges and procured reuersement of their iudgement vpon proofe they had iudged vniustly Which words are so pregnant for our position that Cardinall Cusan and diuers other Papists alledge them for proofe of the same conclusion 27 The Papists teach That any man who thinks himselfe ●ronged may appeale to Rome But we teach they should not Now that S. Austin was of our opinion it is plaine For he was one at the Councell of Milenis wherein it was decreed That if any Elder or Deacon or Clergy man of inferiour state appealed ouer Sea meaning to the Pope no man in Africa should communicate with him The words of the Canon running thus Placuit vt Presbyteri diaconi vel caeteri inferiores Clerici in causis quas habuerint vicini Episcopi eos audiant inter eos quicquid est finiant c. quod si ab eis prouocandum putauerint non prouocent nisi ad Africana Concilia vel ad primatus prouinciarum suarum Ad transmarina autem qui putauerint appellandum à nullo intra Africam in communionem suscipiantur Which words sound so fully for vs and against the Papists that though Gracian in one place cite● them simply and truly as they are in seuerall editions of the Councels yet in another place he patcheth to them certaine words of his owne viz. nisi forte Romanam sedem appellauerint vnlesse perhaps they appeale to Rome indeuouring thereby to make the world beleeue that S. Austin and his Colleagues allowed of Appeales to Rome and denyed them to other places onely Whereas by the confession of Theodorus Balsamon yea of Bellarmine that Canon was especially made to restraine appeales of Elders and Deacons to Rome 28 The Papists teach That all Bishops may doubtlesse appeale to Rome But we deny this also And no question but S. Austin denyed it in his time for in the Canon aboue cited to which he subscribed wee reade that the Bishops professed what they decreed then touching the restraining of Elders and Deacons c. from appealing to Rome the same De Episcopis sape definitum est they had often decreed touching Bishops In S. Austins opinion it was no more lawfull for Bishops then for the inferiour Clergy to appeale to Rome 29 The Papists teach That the Pope may absolue such from Excommunication as are excommunicated by others But we teach he cannot Now that S. Austin was of our mind in this it is plaine For He with others in their Epistle to Pope Caelestin charge him with doing that which hee ought not to haue done in that he restored Apiarius vnto the Communion whom they had restrained therefrom intreating him he wold no more absolue such as were excōmunicated by them alledging this as a reason viz. Hoc in Nicaena Synodo definitum c. It was agreed vpon in the Councell of Nice Qui ab alijs abiecti ab alijs non admittendi Such as were excommunicated by one should not be absolued by another 30 The Papists teach That the Pope may send his Legats into Prouinces afarre off to decide Controuersies among the Clergy We teach he might doe better to keepe them at home And that S. Austin was of our opinion it is cleare by the Epistle aboue cited which he and other Bishops writ to Pope Caelestin for therein hauing signified

vitia sunt qu●m virtutes Nam licet a quibusdam tunc verae honestae putentur cum ad s●●psas referuntur nec propter aliud expet●●ntur etiam tunci●fl●tae superbae sunt ideo non virtutes sed vitia judicandae sunt The vertues which the minde of him that knowes not God seeme to haue by which shee swaies the body and her vitious affections if they be not referred to God are indeed rather vices then vertues For though some hold them to be true and reall vertues when they are affected onely for their owne sakes and nothing else yet euen so they are full of vanitie and pride and to bee adiudged vices and not vertues saith he In which words Tam aperte virtutes has inter peccata numerat vt nulla videntur tergiversatione aliò posse torqueri saith Michael Bains Professor of Diuinitie in Louaine And Non sequenda illa opinio est quam Tr●d Conc. nuper merito damnauit omnia Jnfidelium opera esse peccata quamuis maximum Authorem D. Augustinum habuisse videatur Wee may not defend that opinion which the Councell of Trent did iustly of late condemne viz. that all the actions of Infidels are sinne though the great Father Saint Austin seemes to haue beene of that opinion saith Maldonat 10 The Papists teach Some good workes may be done by Infidels through the strength of nature onely Wee say nay And for proofe of our Negatiue in this wee alledge Saint Austin who speaking of the Heretike Peligius writes thus Jnterdum it a paribus moment is potestatem voluntat is aequa lance perpendit vt aliquantulum etiam ad non peccandum valere definiat Quod si it a est nullus locus adiutorio gratiae reseruatur sine qua nos dicimus ad non peccandum nihil voluntatis arbitrium habere Hee weighs sometimes the power of a mans will in such an euen paire of skales as that he teacheth it for truth It is able to doe somewhat that may keepe a man from sinning Which if it bee true hee leaues nothing to the helpe of Gods grace Without which we say a mans free Will is of no power to keepe a man from sinning Vpon which words Michael Baius aboue named Glozeth thus Nos inquit Igitur Pelagiorum vox est potestatem testatem voluntatis aliquantulum ad non peccandum valere Christianorum vero professio est sine adiutori● gratiae ad non peccandum ●ihil valere voluntatis arbitrium 12 The Papists teach That some sinnes are veniall and pardonable of their owne nature such for which God cannot in Iustice keepe a man out of heauen and adiudge him to the second death But we teach contrary And so did Saint Austin as Baius the Professor of Diuinitie at Louaine acknowledgeth yea and Ferdinandus Velosillus also For he hauing obserued how Austin writes That Minuta plura peccata si negliguntur occidunt Many little sinnes the Papists call them Veniall if men be carelesse of them kill the soule deliuering his opinion of the Words saith thus Pro Augustino respondemus quod quando dicit Quod plura peccata minuta si negliguntur occidunt agebat vicem co●cionatoris qui vt populum a peccatis retrahant grauitatem delictorum exaggerantes in odium delicti saepe excedunt To Austin I answer that when he spake such words he spake them as a Preacher who in hatred of sinne and out of a desire to affright men from sinne doe sometimes so exaggerate the greeuousnesse of sinne that they speake ouer 12 The Papists teach That Poena damni not Poena sensus is due to Originall sinne Wherefore they generally teach That Children dying in Originall sinne are punished onely with Poena damni but not with Poena sensus But we say That such child●en as die in Originall sinne are punished with Poena sensus and not with Poena damni onely For in our opinion Poena sensus and not Poena damni onely is due to Originall sinne And of our opinion Saint Austin was For to omit what is written To. 3. operum Augusti de fide ad Pel. Cap. 27. and To. 10. de verb. Apostoli Serm. 13. and 14. and To. 7. Hypognosticon Lib. 5. which sound so fully that the Iesuit Azorius had no way to elude the testimonies but by the denying some of the Bookes to be Saint Austins and by making doubt of other some in a knowne and an approued worke of his he writes thus Quicunque ab illa perditionis massa quae facta est per hominem primum non liberantur per vnum Mediatorem Dei hominem resurgent quidem etiam ipsi vnusquisque cum sua carne sed vt cum Diabolo Angelis eius puniantur Whosoeuer they bee that are not deliuered from that Masse of corruption which was caused by Adam through the meanes of that our Mediator betweene God and man euery of them shall rise againe in their owne flesh yet to that end they may be punished with the Deuill and his Angels Which last words to be punished with the Deuill and his angels imply necessarily Poenam sensus 13 The Papists teach That our workes are meritorious and the very cause of Saluation But we say they are not In this St. Austin is so plaine on our side saying Coronat te quia dona sua coronat non merita tua He Crownes thee because he crownes his gifts not thy merits that Bishop the Prieft denyes there is any such saying in Saint Austin as this is Saint Austin was too wise to let any such foolish sentence to passe his pen saith Bishop 14 The Papists teach That there are seauen Sacraments of the Church truely and properly so called and neither mo nor fewer Wee teach that in true and proper sense there are onely two Sacraments of the Church neither mo nor fewer Now that S. Austin is of our opinion herein his wordes shew for in one place hee affirmes that de latere Christi in cruce pendentis lancea percusso Sacramenta Ecclesiae profluxerent when Christs side was pierced with a Speare the Sacraments of the Church issued thereout And in an other that percussum est latus statim manarunt sanguis aqua quae sunt Ecclesiae geminae Sacramenta Christs side was pierced and immediately there gushed out both blood and water which are the two Sacraments of the Church He meaning the Lords Supper by bloud by water Baptisme The Papists teach That Women ●ay Baptize And wee teach the contrary Now that S. Austin was of our opinion herein it is plaine by this That in the fourth Councell at Carthage whereunto he subscribed it was absolutely decreed Mulier baptizare ne praesumat Let not women baptize and not with limitation as Gratian and Lombard corruptly cite it Mulier baptizare ne praesumat nisi necessitate cogente Let not Women baptize except in