Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	consecration_n	9,959	5	11.0641	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18610	The religion of protestants a safe vvay to salvation. Or An ansvver to a booke entitled Mercy and truth, or, charity maintain'd by Catholiques, which pretends to prove the contrary. By William Chillingworth Master of Arts of the University of Oxford	Chillingworth, William, 1602-1644.; Knott, Edward1582-1656. Mercy and truth. Part 1.	1638 (1638)	STC 5138; ESTC S107216	579,203	450

servants and instruments alwaies prest and in readinesse to advance your designes and disabled wholly with mindes so qualified to prejudice or impeach them it is safe for you to put a crown on their head and a reed in their hands and to bow before them cry Haile King of the Iewes to pretend a great deale of esteem and respect reverence to them as here you doe But to little purpose is verball reverence without entire submission and syncere obedience and as our Saviour said of some so the Scripture could it speak I believe would say to you Why call ye mee Lord Lord and doe not that which I command you Cast away the vaine and arrogant pretence of Infallibility which makes your errors incurable Leave picturing God and worshipping him by pictures Teach not for Doctrine the Commandments of men Debarre not the Laity of the Testament of Christs blood Let your publique Prayers and Psalmes and Hymmes be in such language as is for the edification of the Assistants Take not from the Clergy that liberty of Marriage which Christ hath left them Doe not impose upon men that Humility of worshipping Angels which S. Paul condemnes Teach no more proper sacrifices of Christ but one Acknowledge them that dye in Christ to be blessed and to rest from their labours Acknowledge the Sacrament after consecration to be Bread and Wine as well as Christs body and blood Acknowledge the gift of continency without Marriage not to be given to all Let not the weapons of your warfare be carnall such as are Massacres Treasons Persecutions and in a word all meanes either violent or fraudulent These and other things which the Scripture commands you doe and then we shall willingly give you such Testimony as you deserve but till you doe so to talk of estimation respect and reverence to the Scripture is nothing else but talk 2 For neither is that true which you pretend That we possesse the Scripture from you or take it upon the integrity of your Custody but upon Vniversall Tradition of which you are but a little part Neither if it were true that Protestants acknowledged The integrity of it to have been guarded by your alone Custody were this any argument of your reverence towards them For first you might preserve them entire not for want of Will but of Power to corrupt them as it is a hard thing to poyson the Sea And then having prevailed so farre with men as either not to look at all into them or but only through such spectacles as you should please to make for them and to see nothing in them though as cleere as the sunne if it any way made against you you might keep them entire without any thought or care to conforme your doctrine to them or reforme it by them which were indeed to reverence the Scriptures but out of a perswasion that you could qualify them well enough with your glosses and interpretations and make them sufficiently conformable to your present Doctrine at least in their judgement who were preposses'd with this perswasion that your Church was to judge of the sense of Scripture not to be judged by it 3. For whereas you say No cause imaginable could avert your will from giving the function of supreme and sole Iudge to holy writ but that the thing is impossible and that by this meanes controversies are encreased and not ended you mean perhaps That you can or will imagine no other cause but these But sure there is little Reason you should measure other mens imaginations by your own who perhaps may be so clouded and vail'd with prejudice that you cannot or will not see that which is most manifest For what indifferent and unprejudicate man may not easily conceive another cause which I doe not say does but certainly may pervert your wills and avert your understandings from submitting your religion and Church to a tryall by Scripture I mean the great and apparent and unavoidable danger which by this meanes you would fall into of loosing the Opinion which men have of your Infallibility and consequently your power and authority over mens consciences and all that depends upon it so that though Diana of the Ephesians be cryed up yet it may be feared that with a great many among you though I censure or judge no man the other cause which wrought upon Demetrius and the Craftsmen may have with you also the more effectuall though more secret influence and that is that by this craft we have our living by this craft I mean of keeping your Proselytes from an indifferent tryall of your Religion by Scripture and making them yeeld up and captivate their judgement unto yours Yet had you only said de facto that no other cause did avert your own will from this but only these which you pretend out of Charity I should have believed you But seeing you speak not of your selfe but of all of your side whose hearts you cannot know and professe not only That there is no other cause but that No other is imaginable I could not let this passe without a censure As for the impossibility of Scriptures being the sole judge of Controversies that is the sole rule for man to Iudge them by for we mean nothing else you only affirme it without proofe as if the thing were evident of it selfe And therefore I conceiving the contrary to be more evident might well-content my selfe to deny it without refutation Yet I cannot but desire you to tell me If Scripture cannot be the Iudge of any Controversy how shall that touching the Church and the notes of it be determined And if it be the sole judge of this one why may it not of others Why not of All Those only excepted wherein the Scripture it selfe is the subject of the Question which cannot be determined but by naturall reason the only principle beside Scripture which is common to Christians 4 Then for the Imputation of increasing contentions and not ending them Scripture is innocent of it as also this opinion That controversies are to be decided by Scripture For if men did really and sincerely submit their judgements to Scripture and that only and would require no more of any man but to doe so it were impossible but that all controversies touching things necessary and very profitable should be ended and if others were continued or increased it were no matter 5 In the next wordes we have direct Boyes-play a thing given with one hand and taken away with the other an acknowledgement made in one line and retracted in the next We acknowledge say you Scripture to be a perfect rule for as much as a writing can be a Rule only wee deny that it excludes unwritten tradition A si● you should have said we acknowledge it to be as perfect a rule as a writing can be only we deny it to be as perfect a rule as a writing may be Either therefore you must revoke your acknowledgement or retract your

Reason then you foresee that you should be forced to grant that these are fit meanes to decide this Controversie and therefore may be as fit to decide others Therefore to avoid this you runne into a most ridiculous absurdity and tell us that this difference also whether the Church be infallible as well as others must be agreed by a submissiue acknowledgment of the Churches infallibility As if you should haue said My Brethren I perceiue this is a great contention amongst you whether the Roman Church be infallible If you will follow my advice I will shew you a ready meanes to end it you must first agree that the Roman Church is infallible and then your contention whether the Roman Church be infallible will quickly be at an end Verily a most excellent advice and most compendious way of ending all Controversies even without troubling the Church to determine them For why may not you say in all other differences as you haue done in this Agree that the Pope is supream head of the Church That the substance of Bread and Wine in the Sacrament is turned into the body bloud of Christ That the Communion is to be given to Lay-men but in one kind That Pictures may be worshipped That Saints are to bee invocated and so in the rest and then your differences about the Popes Supremacy Transubstantiation and all the rest will speedily be ended If you say the advice is good in this but not in other cases I must request you not to expect alwaies to be believed upon your word but to shew us some reason why any one thing namely the Churches infallibility is fit to prove it selfe and any other thing by name the Popes Supremacy or Transubstantiation is not as fit Or if for shame you will at length confesse that the Churches infallibility is not fit to decide this difference whether the Church be infallible then you must confesse it is not fit to decide all Vnlesse you will say it may be fit to decide all and yet not fit to decide this or pretend that this is not comprehended under all Besides if you grant that your Churches infallibilitie cannot possibly be well grounded upon or decided by it selfe then having professed before that there is no possible meanes besides this for us to agree hereupon I hope you will giue mee leaue to conclude that it is impossible upon good ground for us to agree that the Roman Church is infallible For certainly light it selfe is not more cleere then the evidence of this syllogisme If there be no other meanes to make men agree upon your Churches infallibility but only this and this be no meanes then it is simply impossible for men upon good grounds to agree that your Church is infallible But there is as you haue granted no other possible meanes to make men agree hereupon but only a submissive acknowledgment of her Infallibility And this is apparently no meanes Therefore it is simply impossible for men upon good grounds to agree that your Church is infallible 90 Lastly to the place of S. Austine wherein we are advis'd to follow the way of Catholique discipline which from Christ himselfe by the Apostles hath come down even to us and from us shall descend to all posterity I answer That the way which S. Austine spake of the way which you commend being divers waies in many things cleane contrary we cannot possibly follow them both and therefore for you to apply the same words to them is a vaine equivocation Shew us any way doe not say but proue it to haue come from Christ his Apostles down to us and we are ready to follow it Neither doe wee expect demonstration hereof but such reasons as may make this more probable then the contrary But if you bring in things into your now Catholique Discipline which Chistians in S. Austins time held abominable as the picturing of God which you must confesse to haue come into the Church seven hundred yeares after Christ if you will bring in things as you haue done the halfe Communion with a non obstante notwithstanding Christs Institution and the practise of the Primitive Church were to the contrary If you will doe such things as these and yet would haue us believe that your whole Religion came from Christ and his Apostles this we conceive a request too unreasonable for modest men to make or for wise men to grant CHAP. IIII. To say that the Creed containes all points necessarily to be believed is neither pertinent to the Question in hand nor in it selfe true I SAY neither pertinent nor true Not pertinent Because our Question is not what points are necessary to be explicitely believed but what points may be lawfully disbelieved or rejected after sufficient Proposition that they are divine Truths You say the Creed containes all points necessary to be believed Be it so But doth it likewise containe all points not to be disbelieved Certainly it doth not For how many truths are there in holy Scripture not contained in the Creed which we are not obliged distinctly and particularly to know and believe but are bound under paine of damnation not to reject as soone as we come to know that they are found in holy Scripture And we having already shewed that whatsoever is proposed by Gods Church as a point of faith is infallibly a truth revealed by God it followeth that whosoever denieth any such point opposeth Gods sacred testimony whether that point be contained in the Creed or no. In vaine then was your care imployed to prove that all points of faith necessary to be explicitely believed are contained in the Creed Neither was that the Catalogue which Charity Mistaken demanded His demand was and it was most reasonable that you would once give us a list of all fundamentals the deniall whereof destroyes Salvation whereas the deniall of other points not fundamentall may stand with salvation although both these kinds of points be equally proposed as revealed by God For if they be not equally proposed the difference will arise from diversity of the Proposall and not of the Matter fundamentall or not fundamentall This Catalogue only can shew how farre Protestants may disagree without breach of Vnity in faith and upon this many other matters depend according to the ground of Protestants But you will never adventure to publish such a Catalogue I say more You cannot assigne any one point so great or fundamentall that the deniall thereof will make a man an Heretique if it be not sufficiently propounded as a divine Truth Nor can you assigne any one point so small that it can without heresie be rejected if once it be sufficiently represented as revealed by God 2. Nay this your instance in the Creed is not only impertinent but directly against you For all points in the Creed are not of their own nature fundamentall as I shewed before And yet it is damnable to deny any one point contained in

back reiected it as the Protestant Writers Hospinianus and Lavatherus witnesse The translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the Holy Ghost The translation of Castalio is condemned by Beza as being sacrilegious wicked and Ethnicall As concerning Calvins translation that learned Protestant Writer Carolus Molineus saith thereof Calvin in his Harmony maketh the text of the Gospell to leap up and down he useth violence to the letter of the Gospell and besides this addeth to the Text. As touching Bezas translation to omit the dislike had thereof by Selneccerus the German Protestant of the Vniversity of Iena the foresaid Molinaeus saith of him de facto mutat textum he actually changeth the text and giveth farther sundry instances of his corruptions as also Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole book of this matter and saith that to note all his errours in translation would require a great volume And M. Parkes saith As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth your Maiesties grave and learned Censure in your thinking the Geneva translation to be worst of all and that in the Marginall notes annexed to the Geneva translation some are very partiall untrue seditious c. Lastly concerning the English Translation the Puritans say Our translation of the Psalmes comprized in our Book of Common Prayer doth in addition subtraction and alteration differ from the Truth of the Hebrew in two hundred places at the least In so much as they doe therefore professe to rest doubtfull whether a man with a safe conscience may subscribe thereunto And M. Carlile saith of the English Translators that they have depraved the sense obscured the truth and deceived the ignorant that in many places they doe detort the Scriptures from the right sense And that they shew themselves to love darknesse more then light falshood more then truth And the Ministers of Lincolne Diocesse give their publike testimony terming the English Translation A Translation that taketh away from the Text that addeth to the Text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did your Majesty affirme that you could never yet see a Bible well translated into English Thus farre the Author of the Protestants Apology c. And I cannot forbear to mention in particular that famous corruption of Luther who in the Text where it is said Rom. 3. v. 28. We accompt a man to be justified by faith without the works of the Law in favour of Iustification by faith alone translateth Iustified by faith ALONE As likewise the falsification of Zuinglius is no lesse notorious who in the Gospels of S. Matthew Mark and Luke and in S. Paul in place of This is my Body This is my Blood translates This signifies my Body This signifies my blo●d And here let Prorestants consider duely of these points Salvation cannot be hoped for without true faith Faith according to them relies upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain then a most certain possibility to erre and no greater evidence of truth then that it is evident some of them imbrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poore soules are lamentably seduced while from preaching Ministers they admire a multitude of Texts of divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible Catholique Church against which the gates of hell can never so farre prevaile as that she shall be permitted to deceive the Christian world with false Scriptures And Luther himselfe by unfortunate experience was at length forced to confesse thus much saying If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now raigne On the contrary side the Translation approved by the Roman Church is commended even by our adversaries and D. Covel in particular saith that it was used in the Church one thousand three hundred yeares agoe and doubteth not to prefer that Translation before others In so much that whereas the English translations be many and among themselves disagreeing he concludeth that of all those the approved translation authorized by the Church of England is that which commeth nearest to the vulgar and is commonly called the Bishops Bible So that the truth of that translation which we use must be the rule to judge of the goodnesse of their Bibles and therefore they are obliged to maintain our Translation if it were but for their own sake 17 But doth indeed the source of their manifold uncertainties stop here No The chiefest difficulty remaines concerning the true meaning of Scripture for attaining whereof if Protestants had any certainty they could not disagree so hugely as they doe Hence M. Hooker saith We are right sure of this that Nature Scripture and Experience have all taught the world to seek for the ending of contentions by submitting it selfe unto some iudiciall and definitive sentence whereunto neither part that contendeth may under any pretence refuse to stand D. Fields words are remarkable to this purpose Seeing saith he the controversies of Religion in our times are grown in number so many and in nature so intricate that few have time and leasure fewer strength of understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the societies in the world is that blessed company of holy ones that houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and ground of Truth that so they may imbrace her communion follow her directions and rest in her iudgement 18 And now that the true Interpretation of Scripture ought to be received from the Church it is also proved by what we have already demonstrated that she it is who must declare what Bookes be true Scripture wherein if she be assisted by the Holy Ghost why should we not believe her to be infallibly directed concerning the true meaning of them Let Protestants therefore either bring some proofe out of Scripture that the Church is guided by the Holy Ghost in discerning true Scripture and not in delivering the true sense thereof Or else give us leave to apply against