Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	lord_n	sin_n	soul_n	7,071	5	5.0682	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06606	A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent; De judice controversiarum. English	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1619 (1619)	STC 1707; ESTC S101284	69,267	198

a Sacrament Luther indeed doth thus define it A Sacrament is a promise annexed to an externall signe Melancthon thus A Sacrament is a rite which hath the commandment of God to which is adioyned a promise of grace that is to say of free reconciliation or remission of sinnes as he explicateth himselfe Caluin in this manner A Sacrament is an outward signe by the which Calu. l. 4. Instit cap. 14. §. ● our Lord doth seale to our consciences the promise of his good will to vnderprop the weaknes of our fayth But verily none of all these definitions are in the Scripture Nay one of them doth not agree with another For Luther in his definition sayth that the promise is of the essence of a Sacrament Melancthon houldeth that it is annexed to the Sacrament But Caluin insinuateth in his that the promise is not annexed to the Sacrament but rather that the Sacrament is annexed and added to the promise and not that the promise is of the effect of Gods good will towards vs. Therefore according to Melancthon thus the promise were to be expressed if any shall receaue the sacramēt of Baptisme or of the Eucharist Him I promise the remission of his sinnes But according to Caluin in this māner God hath promised to you remission of sins and life euerlasting and this promise he declares and seales by the Sacraments Thirdly whatsoeuer is to be thought of these definitions which our Aduersaryes haue newly inuented how will they shew out of the Scripture that they agree to Baptisme and the Eucharist I for my part see not But let vs try One definition is this A Sacrament is a rite which hath a Commandment of God to which is annexed a promise of remission of sins Let our aduersaryes proue out of scripture that this definition is agreeable to the Eucharist Let them proue I say this out of Scripture that the Eucharist hath a promise of remission of sinns annexed vnto it Or that which is all one That God in the Scripture doth promise vs remission of our sinns if we receaue this Sacrament They can neuer proue it For this Sacrament is not ordayned of God to remit a man his sinnes or to make of a wicked man or a sinner a iust holy man but rather it is instituted to the end that it may nourish confirme and increase that iustice grace and sanctity which was in him before he receaued this Sacrament Nay rather it is so farre off from remitting of sinnes as it is pernicious to a sinner if he come to it knowing himselfe guilty of deadly sinne Hence it is of the Apostle to the Corinthians But let a man proue himselfe and so let him eat of that bread and drinke of that chalice for he that eateth and drinketh vnworthily eateth drinketh iudgment to himselfe And Christ in his last supper would not giue the Eucharist to his Apostles before he had washed their feet to the end that he might giue vs to vnderstand that none vnles they be washed pure and free from all mortall sinne are to be admitted to the holy table of our Lord. And the reason is plaine out of the nature of this Sacrament For what is the Eucharist but a kind of spirituall meate and drinke by the which our soule is refreshed and made strong For my flesh sayth Christ is truly meate and my bloud is truly drinke And therefore as corporall meate and drinke doth not profit the body vnles it be aliue euen so neither the Eucharist doth helpe the soule vnles it be voyd of sin which is the death of the soule The third Controuersy is whether exorcismes and other ceremonyes vsed in the Catholike Church may be admitted in Baptisme That Lutherans admit them the Caluinists reiect thē Yet neither of them both can confirme their opinion out Scripture Not the Lutherans because the Scripture in no place maketh mention that such ceremonyes ought to be vsed but only we receaue them from the tradition of the Church Of the which thus S. Augustine writeth By the most ancient tradition of the Church sayth he children are exercised Aug l. 2. de nupt concup cap. 29. and breathed vpon that they may be translated to the kingdome of Christ from the power of darknes Not the Caluinists without it be in this manner No ceremonyes are to be vsed in the Church but those of the which there is expresse command in the Scripture But there is no command of the ceremonyes which the Catholikes vse in Baptisme Therfore such Ceremonyes are not to be vsed But the M●ior is both false and contrary to the Caluinists themselues For the Caluinists do vse many ceremonies in Baptisme of the which there is no command in the whole Suripture such are these 1. That the infant must be baptized before al the people and that it should be on a Sunday or some other day when the people is wont to come togeather 2. That they who bring the infant to be baptized should be asked whether they will promise to instruct the child in fayth and manners after he shall grow to perfect age 3. That a name should be imposed vpon the infant who is baptized 4. That the forme of Baptisme should be pronounced in their country language 5. That the Creed our Lords prayer others also should be recyted Which ceremonyes Caluin prescribeth in a litle booke treating of the forme of ministring the Sacraments But where I pray you is commanded in Scripture Baptisme ought to be ministred Certainly in no place Hence therfore followeth that either they must reiect all those their ceremonyes or els graunt that all those which we vse are not therefore to be condemned because they are not expresly commanded in Scripture The fourth Controuersy Whether those who are baptized of heretikes are to be baptized againe S. Crprian in tymes past who was Bishop of Carthage did affirme it with some others But S. Augustine did deny it and followed that doctrine which was more true the which he did defend by no other meanes then by the Apostolicall tradition practise of the Church For so he writes against the Donatists VVhich custome sayth he to wit that baptisme may not be iterated I beleeue to haue proceeded Aug. l. 2. cont Donat c. 7. out of the Apostolicall tradition And againe That custome which was opposed against Cyprian is to be beleeued to haue receiued it beginning from the Apostolicall tradition to the which Cyprian did not yeald because it seemed to him vtterly destitute of any authority from the Scripture There are many other such like controuersies which cannot be decided out of Scripture alone but they must of necessity haue some other Iudge which heer I will briefly poynt to 1. Whether Baptisme may be giuen by one dipping 2. Whether Christians may worship Sunday in place of the Sabboath 3. Whether our Lady remained a Virgin after her Childbirth 4. Whether S. Peter the Apostle was Bishop