Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	new_a	remission_n	testament_n	5,718	4	8.5685	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68970	Two notable sermons. Made by that worthy martyr of Christ Maister Iohn Bradford, the one of repentance, and the other of the Lordes supper neuer before imprinted. Perused and allowed according to the Queenes Maiesties iniunction	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1574 (1574)	STC 3500.5; ESTC S106383	58,380	201

speech If Ministers did their duties in Catechisyng preaching then doubtles to call the Sacrament Christes body to esteme it accordingly cold not geue occasion to idolatry and cōtirme it Therfore wo vnto them that preach not There be two euyls about the Sacraments which to auoid the holy Ghost hath taught vs For lest we should wyth the Papists thinke Christes bodye present in or with the bread really naturally and corporally to bee receyued with out bodelye mouth where ther is no other presence of Christes body then spirituall and to the fayth in many places he keepeth styll the name of bread as in the epistle to the Corinthians the tenth and eleuenth chapters And lest we should make to lyght of it making it but a bare sygne no better then common bread the holy Ghost calleth it Christes body whose speech I wish we wold follow and that not onely as wel to auoyd the euyl which is now a daies most to be feared cōcerning the Sacrament I meane of contemnyng it as also for that no faythfull man cōmeth to the Sacrament to receyue bread simply but rather yea altogether to communicate with Christs body and bloud For els to eate and drinke as Paule sayth they haue houses of their own The contempt of the Sacrament in the dayes of Kyng Edward hath caused these plagues vpon vs presentlye the Lord be mercyful vnto vs Amen And thus much for the obiection of easlyng the Sacrament by the name of Christes body Why sayth one to call the Sacrament Christes bodye and to make none other presence then by grace or spiritualy to faith which is of things hoped for of things which to the bodely senses do not appeare is to make no presence at all or to make hym none otherwyse present then he is in hys woord when it is preached and therefore what neede wee to receiue the Sacrament in as much as by thys doctrine a man may receiue hym dayly in the fi●●d as wel as much as in the church in the celebration and vse of the Sacrament To this obiection I first aunswer that in deede neyther the scripture nor Christian faith wyl geue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christes naturall body in the Sacrament For it is in heauen and the heauens must haue it as sayth Peter tyll Christes commyng to iudgement except we would deny the humanity of Christ the veritye of mans nature in hym The presence therfore which we beleue and confesse is such a presence as reason knoweth not the world cannot learne nor any that looketh in this matter with our eyes or heareth with other eares then wyththe eares and eyes of the spirite and of fayth Whych fayth though it bee of thinges hoped for so of things absent to the corporall senses yet this absence is not an absence in deede but to reason and the old man the nature of fayth being a possession of thynges hoped for Therfore to graunt a presence to fayth is not to make no presence at all but to such as knowe not fayth And thys the Fathers taught affirmyng Chryst to bee present by grace and therefore not onely a signification but also an exhibition and geuyng of the grace of Christes body that is of lyfe and of the seede of immortalitie as Cypriane wryteth We eate lyfe and drinke lyfe sayth S. Augustine ●efecle a presence of the Lord by grace or in grace sayth Chrysostome We receiue the celestial foode that commeth from aboue sayth Athanasius We receyue the property of the natural cōiunction and knitting together sayth Hylerius We perceyue the nature of flesh the blessyng that geuethlyfe in bread and wyne sayth Cyrillus And els where he sayth that wyth the bread and wyne we eate the vertue of Christes proper flesh lyfe grace and the property of the body of the onely begotten Sonne of God which thyng behimselfe expoundeth to be life Basilius saith that we by the Sacrament receiue the mystical Aduent of Christ grace and the very vertue of his very nature Ambrose sayth that we receiue the Sacrament of the true body Epiphanius sayth wee receiue the body or grace And Hierome sayth that wee receiue spirituall flesh which he calleth other flesh then that which was crucified Chrysostome sayth that we receiue in●uence of grace the grace of the holy Ghost Saynt Augustine sayth that we receyue grare and veritye the innisible grace and holynes of the members of Christes body All the which layings of the Fathers do confirme this our fayth and doctrine of the Sacrament we graūting in all thynges herein vnto them and they in lyke maner vnto vs And therefore the lying lyps which both be lye the Doctours as though they graunted a carnall a re●● presence of Christes holy naturally and corporally after the Papistes declaration and meaning and which belye vs also as though we d●yed all presence of Christ and so made it but a bare signe These lying lips the Lord wyll destroy if they repent not and with vs beleue and teach the truth that the Sacrament is a food of the soule a matter of fayth and therfore spiritually and by sayth to bee talked of and vederstanded whych fayth they want and therfore they erre so grossely in that they woulde haue such a presence of Christ as is contrary to all the scriptures to our Christian religion wherby commeth no such commoditie to the receiuer as by the spiritual presence which we teach and according to Gods word do affirm For we teach these benefites to be had by the worthy receiuing of this Sacrament namely that we abyde in Christ and Christ in vs Agayne that we attayne by it a celestiall lyfe or a lyfe wyth God more ouer that by fayth and in spirite wee receiue not onelye Christes body and vioud but also whole Christ God and man Besydes these we graunt that by the worthy receiuing of this Sacrament we receiue remission of our syns and confirmation of the newe Testament Last of all by worthy receiuing we get an increase of incorporation with Christ and amongest our selues whych bee hys members then whych thinges what more can be desired Alas that men consider nothing at all how that the couplyng of Christes body and bloud to the Sacrament is a spirituall thing and therfore there needes no such carnall presence as the Papistes imagine Who wyll deuye a mans wyfe to bee with her husband one body and flesh although he be at London and she at Yorke But the Papistes are carnall men guided by carnall reason onely or els would they know how that the holye Ghost because of our infirmitye vseth metaphorically the wordes of abiding dwelling eating drinking of Christ that the vnspeakeable coniunction of Christ wyth vs might somthing be knowen God open their eyes to see it And thus much for this Now to that part

transubstatiation beside the manyfold absurdities it hath in it whych to rehearse I omyt it vtterly ouerthroweth the vse of the Sacrament and is cleane contrary to the end wherefore it was instituted and so is no longer a scrament but an Idole is the cause of much Idolatry conuerting the peoples harts from an heauenly conuersation to an earthly and turning the Communion into a priuate action and a matter of gasyng and piping of adoring worshipping the worke of mens handes for the liuing God which dwelleth not in ▪ Temples made with mens handes much lesse lyeth he in pixes and chests whose true worship is in spirit verity which God graunt vs all to render vnto him continually Amen The Sacrament of Baptisme doth also teach vs that as the substaunce of the water remayneth there so in the Lords supper remaineth the substaunce of bread after cōsecration For as by Baptisme we ar engraffed into Christ so by the Supper we ar fed with Christ These two sacramentes the Apostle gladly coupleth together 1. Corinth 10. and. 1. Corint 12. VVear baptsed into one body saith he and haue dronke all of one spirit meaning it by the Cup as Chrysostome and other great learned men do wel interprete it As therfore in Baptisme is geuen vnto vs the holy Ghost and pardon of our syns whych yet ●ye not lurking in the water so in the Lords supper is geuen vnto vs the communion of Christes body bloud that is grace forgeuenes of syns innocency lyfe immortality with out any transubstantiation or including of the same in the bread By Baptisme the old man is put of and the new man put on yea Christ is put on but without trāsubstantiating the water And euen so it is in the Lords supper Wee vp sayth spirituallye in our soules do feede ou Christee body broken doo eate hys flesh and drynke hys bloud doo dwell in hym and he in vs but wythout trausubstantiation As for the tauill they make that wee are baptised into one ●ody meaning therby the mystical body not the natural body of Christ wherby they would enforce that we are fed with the natural body of Christ but we are not ingraffed into it but into the mysticall body and so put away the reason aforesayde as for thys cauill I say we may soone auoyde it if so he that we wyl consider how that Christ whych is the head of the mysticall body is not seperate frō the body and therefore to be engraffed to the mystical body is to be engraffed into the natural body of Christ to bee a member of his flesh and bone of his bones as Pope Leo ful wel doth witnes in saying that Corpus regenerati fit caro crucifixi The body sayth he of the regenerate is made the flesh of Christ crucified And here to I could adde some reasons for the excellēcy of Baptisme I trow it be more to be begotten then to be nourished As for the excellent myracle of the pa●efaction of the Trinifie and the descendyng of the holy Ghost in Baptisme in a visible forme the lyke whereto was not seene in the Lordes supper I wyl omyt to speake of further then that I would you shuld know how it were no mastery to set forth the excellency of this sacrament as well as of the supper It is a playne sygne of Antichrist to denye the substaunce of bread wyne to be in the Lords supper after consecration For in so doing and graunting transubstantiation the propertye of the humane nature of Christ is denyed For it is not of the humane nature but of the deuine nature to be in many places at once As Didimus de spiritu sācto doth proue there by the diuinity of the holy Ghost Now graunt transubstantiation and then Christes natural body must needes be in many places which is nothyng els but to confound the two natures in Christ or to denye Christes humane nature whych is the selie same that saint Iohn saith to denye Christ to be come in the flesh And this who so doth by the testimony of saynt Iohn in an Antichrist in his so doing whatsoeuer otherwise he do prate Reade saynt Augustine in hys Epistle to Dardanus and his .l. and .xxx. treatise vpon S. Iohn and easely you shall see how that Christes body must needes be in one place Oportet in vno loco esse but hys truth is in all places If ther be no substance of bread in the Sacrament but transubstantiation then Christs body is receiued of the vngodly and eaten with their teeth which is not onely against saint Augustine calling this speech except you eate the flesh of the sonne of man c. a figuratiue spech but also against the playne scriptures which affirme them to dwell in Christ Christ in them and they to haue euerlasting lyfe that eate hym whych the wicked haue not although they eate the sacrament He that eateth of this bread saith Christ shal lyue for euermore Therefore they eate not Christes body but as Paule sayth they eate in iudgement and damnation whych I trow be an other maner of thyng then Christes bodye And thys doth saint Augustine affirme saying none do eate Christes body which is not in the body of Christ that is as he expoundeth it in whom Christ dwelleth not and hee in Christ Which thing the wicked do not because they want fayth and the holy spirite whych be the meanes whereby Christ is receyued To the thinges which I haue brought herefoorth to improue transubstantiation I could bring in the fathers to confyrme the same which succeded continuallye many hundreth yeares after Christ Also I could shewe that transubstantiation is but a new doctrine not established before Sathan whych was tyed for a thousand yeares was letten lose Also I could shew that euer hetherto synce it was established in all times it hath bene resisted and spoken against Yea before thys doctrine the church was nothing so endowed with goodes lands and possessions as it hath beene synce It hath brought no small gayne no small honour no small ease t the Cleargy and therefore no maruel though they striue and fyght for it It is their Maozim it is their Helena God destroy it with the breath of hys mouth as shortly he wylfor his names sake Amen If tyme would serue I could would here tell you of the absurdities whych come by thys doctrine but for tymes sake I must omyt it Onely for Gods sake see this that thys their doctrine of transubstantiation is an vntruth already I haue proued forget not that it is the whole stay of all Popery and the piller of their Priesthood whereby Christes Priesthood Sacrifice Ministery and truth is letted yea peruerted and vtterly ouerthrown God our Father in the bloud of hys sonne Christ open the eyes and myndes of all our Magistrates and all other that beare the name of Christ to see it in time to Gods glorye and their own