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	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54844	The new discoverer discover'd by way of answer to Mr. Baxter his pretended discovery of the Grotian religion, with the several subjects therein conteined : to which is added an appendix conteining a rejoynder to diverse things both in the Key for Catholicks, and in the book of disputations about church-government and worship, &c. : together with a letter to the learned and reverend Dr. Heylin, concerning Mr. Hickman and Mr. Bashaw / by Thomas Pierce ...	Pierce, Thomas, 1622-1691.	1659 (1659)	Wing P2186; ESTC R44	268,193	354

the Westminster Assembly wherein it seemes there were added so many Articles to the Creed that the Parliament thought fit to lay aside a * Viz. cap. 30. 31. Sect. 4. of c. 20. also a great part of cap. 24. great many yet such a confidence there was in that Assembly that they posted their Issue into the world before the Parliament had declared their Resolutions about it Which though I guessed at before by the Division I had observed amongst † See the Testimony to the Truth of I.C. p. 37. the 52. Ministers within the Province of London whereof a Party did still waite for the Pleasu●e of the Houses whilst a greater party of the same Tribe would not be patient of such delay yet I never knew it so fully as since I saw the Declaration of the Congregational Churches wherein the Dealings of the Assembly are very usefully * Praef. p. 10. ●2 1● exposed to publick view 4. As for the Novity or Newness of those Articles in the Bul That must be judged of saith Grotius by such a right understanding of them as is to be taken from the Scriptures and antient Doctors in the Margin And if it once come to that they will cease to sound as now they do How this project can be effected without forceing and wresting the words of the Coun●il I must ingenuously profess I canno● hetherto understand But Grotius his understanding could reach to see many things which are above the comprehensions of yours or mine Or if he came short of such a way as to which the Papists would have agreed then the Peace which he designed was still to continue in his Design And he would ever have this to object against them that we Protestants had offered them Termes of Peace Such as by their own Margin to wit the Scriptures and Fathers there they stand obliged to accept of And so the Blame of our Breaches is to be laid at their dore who refuse such Termes of Reconcilement Now can you think it any dettiment to the Protestant Cause That we alone are the men who as much as in us lies would live peaceably with all men And that others of each extreme will rather continue unreconcileable If you think it a foolish thing in so angelical a Person as Grotius was to propose such Termes as were so utterly unlikely to take effect To this I answer two Things 1. He professed to lay-in this Provision for Posterity to which he maketh his Appeal in diverse places He hop'd that men in tract of Time would grow to be weary of contending and place Religion in good life as now they do in maintaining Parties 2. You have * Grot. Rel. p. 6. professed for your own part that you will write and speake for Peace though you saw not a man in the world that would regard it or returne you any better thanks then a reproach And though you propose some Termes of reconciling the Protestants with the Papists † Ibid. p. 2● that the work may not seem to be utterly Hopeless yet you proclaim in your Title-page to your Key for Catholicks That your Proposals are made for a hopeless Peace as if you thought you had the Priviledge above all other mortals to approve what you practice even whilst you practice what you condemn Sect. 19. The passage about the Reall Presence in the Sacrament of the Lords Supper The Real Presence in the Lords Supper at the bottome of your page 387 ●isc●ss p. 35. is placed by Grotius in the midst of many more taken from writers of all sorts both Antient and Modern and amongst the modern as well Protestants as Papists to shew the smalness of the difference as to that particular But of this you were resolved to take no notice 2. He adds another passage of the Council of Trent to wit that This Sacrament is the spirituall food of the Soul Another from the Gloss of the Canon Law a third from Clement the fourth a fourth from St. Bernard and then he shew's their affinity to Philip Melanchthon and the Waldenses to diverse Protestant Churches and in a word to Mr. Calvin who hath said as plainly as any of them † Calvinus Deum non ludere inanibus signis sed reipsâ praestare quod per symbola testatur communicationem Corporis Sanguinis verum substantiam nobis donari substantiae corp sang nos fieri participes p. 36. That God doth not mo●k us with empty signes but doth really exhibit what he doth testifie by the signes the communication of his Body and blood That the very substance is given unto us That we are made partakers of the substance of his Body and Blood Will you infer from hence that Calvin also turn'd Papist or will you say the Council of Trent was as well Protestant as Popish for saying that Christ in that Sacrament is sacramentally present and not according to the natural manner of existing in earnest I know not what should hinder you could you but think it for your Advantage 3. As for that which you adde And the Council hath found words to express it that there is made a ●hange of the whole substance of the Bread into the Body and the whole substance of Wine into the Blood which conversion the Catholick Church calleth Transubstantiation Gretius you know hath nothing like it nor doth he any way appear to approve of that notion nor to go a step further than Melanchthon and Bucer nay the Waldenses and Mr. Calvin Nay he approves the Diallacticon which was clearly written by a Protestant The whole malignity of the passage lies wrapt in your addition about Transubstantiation which yet you have set in such a manner as I believe your english Readers will think you have taken it out of Grotius if they ●o not observe what now I tell them That Grotius hath not any such thing but that all the Addition is your D●vice Your Translation is also faulty in two respects for the Latin runs thus Iesum Christum verum Deum atque hominem verè realiter ac substantialiter sub specie earum rerum sensibilium contineri Your English thus Iesus Christ true God and truely man is really and substantially contained under the form of those sensible things applying verè to hominem which belongs to contineri Again those words in the Latin assequi possumus you render thus we may be certain of which as I see not any reason so I verily believe you will shew me none Sect. 20. What Grotius saith of the Synod Material and Formal Idolatry that when t●e Synod of Trent saith the Sacrament is to be adored with divine worship Discuss p. 79. it intends no more but that the Son of God himself is to be adored in your p. 388. he citeth out of the Synods words which explicates herself as he hath recited her explication Sess. 13. C. 6. And could it be possible for

Hist. lib. 1. p. 117. Sixtus Q●intus the then-Po●e together with his Anathema's and Indulgences and other tricks of Religion are exposed both to the Censur● and the Derision of all his Readers He shews himself pleas'd in his observation th●t as the Romanists had impos'd upon the rudeness and simplicity of former Ages so they had happily been detected by the sagacity of the later And what is this but to applaud though not the seditious lovers of change such as the * Annal. l. 1. p. 9. Taylor was at Munster and the Pictur●-drawer at Leyde● yet the Regular attempters of Reformation Arg. 7. In his Poem praefixed before his Notes upon Cassander he did not onely commend Cassander and call his writings veracia scripta for acknowledging the corruptions of the Church of Rome and favouring the Articles of the Augustan Confession which by the way gives answer to one of your princi●al objections p. 31. occas●on'd by your mistake of veracia scripta but he magnified very much the pacifick methods of Melanchthon Quem proedulce juvat stillante Melanch●hone Nectar Qui Wiceli chartas Modreviique leg's Quique putas Regem mul●ùm sapuiff● B●itan●um C● sua mādavit s●n'a Cas●ubonidae Accipe .. sed nos●●o labor hic si displicet ●evo A gra●â pretium posteritate feret Wi●elius Mo●revius the Bishop of Spalato in his departure from Rome K. Iames and Casaubon of who●e pacifick design King Iames was Author who being confessed to have been Protestants and to have meditated the peace of the Christian world without any prejudice to the Reformed parts of it had not certainly been applauded without exception to their design or to the mea●s they contrived for its attainment by so intelligent a person as Grotius was if he had really been a Papist as you suggest much less had he reckoned their several purposes and endeavours as so many Standards or Measures by which he hoped Posterity would judge of His. It is true he set down the Canons of the Council of Trent as one of the great things to be considered towards an union but so did he also the whole Protestant Confession agreed upon at Augusta betwixt which and the other a reconcilement was to be made If the former spake him a Papist the later spake him a Protestant And if at once he was both he was indeed a great Hocus But he ●leads for himself his having set out the Creed as well of the Protestants as of the Papists Discuss p. 7. as it were on purpose to shew the difference betwixt a making of peace and a turning Papist Arg. 8. In his Animad versions upon Rivet's he puts a very vast difference between the Synods at Dort and at Augusta and between the * Pag. 4● Protestants who follow either the want of which observation in all his Concili●tory writings I suppose a main cause of your numerous mistakes And the supply of that want will serve to shew you the levity of the greatest part of your objections Indeed the rigid Presbyterians whose Life and Doctrine proclaim'd them Boutefeus and Rebels he commonly marks as an implacable and an unreconcileable sort of men as it were made for the subversion of Church and State and professed enemies to Peace * Quod ta●●perr● se non dicam mihi sed paci profitetur inf●stum D. Rivetu● in eo vicit expectationem meam Animadv in A●imadv p. 3. it self as well as to those that dare attempt it But for Melanchthon and Casaubon and other such Protestants as did desire to reconcile not to rule over their brethren he every where commends them and joyns himself to them and professeth he can never † Sunt mihi communia cum viris nunquam satis laudatis ibid. p. 5. enough commend them Nor could he be any whit more a Papist for speaking fairly of the Canons of Trent then Bisho● Caraffa could be a Protestant for speaking * Ibid. p. 4 5. as fairly of the Augustan Confession You should therefore have distinguish'd betwixt Protestants and Protestants as the rest of the World hath ever done when you said that Grotius did write against them For there are Protestants that disgrace and there are that adorn the Reformation There are that would have peace and there are that will have none Grotius speaks no more kindly of any Papists then you your self do of some p. 10. He speaks no more sharply of the worst Protestants in the world then you do of the best p. 113. c. So that pelting at him you have hit your self To the sons of sedition and disobedience who look upon themselves as twice-resin'd Christians our Reverend Doctor Sanderson hath been as severe as any Grotius But will you say in general terms that Doctor Sanderson reprocheth Refo●mation it self and that without a distinction he writes against Protestants yet thus * p. 73 74 76. you use Grotius in divers places nay in one you use him wo●se For you say he reprocheth the Reformation as an impious tumultuary r●bellious thing p. 76 77. when the Latine which you cite had you translated it into English would have made the common people your great admirers They would have seen what now I tell them that Grotius spake not a word of the regular Protestants here in England nor of such in Germany and France as were of the spirit of Melanchthon but he spake of those † Seditiones vim contra Princ●pes Imperiorum mutationes ●x usu suo mor●m frangendiaeces sacras bella excitandi sovendi sub sancto Evangelii nomine invenerunt quidam dogmata in id comparata ut ho●ines de misericordia Dei nimium sibi pollicente● in peccatis indo●miscer●nt Discuss p. 16. Incendiaries who measured the truth of Religion by their distance onely from Rome and did as well introduce as cast out Errors and that not peaceably but by sedition and sacrilege and force of arms by inventing also such Doctrines as might make men presume upon the mercy of God and so lie snorting in those sins which opened them a way to Wealth and Greatness by the violation of Gods Law in pretence of propagating his Gospel Will you Sir take part with such Protestants as these or write against Grotius as a Papist for writing against such as uphold the Papists by their profaneness I will not guess at your thoughts when you were writing your 53 d Section nor spread a Net of Dilemma's whereby to catch your true meaning Insanlentibus Brunistis si qui eorum sint similes c. ibid. because I would not be more pungent then the subject matter doth enforce Grotius spake of the Brownists and of those that like them as well as of those that are like unto th●m Quibus quis placere ab eorum veneno intactus postulet Arg. 9. In the same book of Animad versions I find him joyning with the Protestants in what they say touching the Body and Blood of

Grotius to do amiss in so doing was it his fault that he did not lye or is a man turned Papist who relates a matter of Fact as he finds it printed before his Eyes Is any Protestant to be blamed meerly for saying that the Papists do profess to worship none but the Son of God when accused of Idolatry for yielding worship to bread and wine Of what a happy Generation were you descended that you can make a man guilty though never so innocent by somewhat less than an Affirmation But to come from Grotius to the Papists is it not absolutely necessary that they should make that Excuse whilst they suppose as they do that the Elements are converted into the very body and blood of Christ For we know in that Case though what they worship is very Bread which implie's them guilty of material Idolatry yet Christ is That which they mean to worship which free 's them from the guilt of being formally Idolatrous It is not Popery to do the Papists no wrong The way to convince and convert the● is to accuse them in measure of their Corruptions A Puritanical opposition ●onfirmes a Papist and make's him conclude he is Orthodox because he Conquer's Two sorts of Papists Discuss p. 15. Sect. 21. Your two last passages out of Grotius which you sadly translated in your p. 388. are joyned together in his Discussio p. 15. and tell us what Papists he understood when he spake of them in ●n Epistle And what hurt can there be in either part Did not Grotius do well in calling those men by the name of Papists who approve of all the sayings and deedes of Popes and ●hat without any difference What a Papist must you be thought if you will not call such Papists as well as Grotius But I perceive by what you say in your Grotian Religion p. 58 59. You collect from those words or would make your Reader at least believe it that none were Papists with Grotius but such as these You hope there be few Papists in the world if th●se Onely be Papists p. 59. Nor can you mean any otherwise but by denying that These are Papists Here then I must shew you as great a wilfulness or weakness in your objection as was ever committed by any Writer in this kind For in the page by you cited Grotius make's a Distinction of two sorts of Papists as you have often times done * Grot. Rel. p. 9. Sect. 4. your self and tell 's Mr. Rivet which sort he meant Not which he meant in all places but in illâ Epistolâ in that particular Epistle which Rivet spake of Marke the end of the period as well as the beginning Papistas Grotius in illâ Epistolâ eos intelligebat qui sine ullo discrimine Omnia Paparum Dicta Factaque probant honorum aut lucri ut solet fieri causâ Non eos qui salvo jure Regum Episcoporum Papae sive Episcopo Romano eum concedunt Primatum quem mos Antiquus Canones veterum Imperatorum Regum edicta ei assignant Here are distinctly two sorts of Papists described to us In the Epistle spoken of he meant the former who promiscuously approve of all that come's from the Pope right or wrong good or evil not the later sort of Papists who allow the Pope such a * Note that the later sort of Papists are agreed with in this one particular by Melanchthon Bishop Bramhall David Blondel the Presbyterian and many more Primacy as Antient Custome and the Canons and the Edicts of Emperours and Kings do assigne unto him Did you not know that the second eos was a pronoun Adjective as well as the first And that Papistas was the Substantive with which they did equally agree Dr. Kendal would have said in such a case as this is That a little more of the Grammar-School would have done you no harm If you shall plead in your excuse that your offense was committed through want of Charity towards Grotius not through any the least defect of skill in Grammar you will enforce us to believe you a better Scholar than a Christian 2. But suppose it were as you affirm it yet considering what is meant by sine ullo Discrimine there can be no such ill in it as you suggest For they who approve of as many sayings and doings of the Pope as they discern to have Truth and reason in them and also disapprove of those which have no appearance of truth and Reason amongst whom you may reckon the Presbyterian Followers of Arminius who applaud the Decree of Pope Innocent the tenth cannot properly and strictly be called Papists Next what hurt is there in adding that they who thus approve of all that come's from the Pope do it either for honor's or Lucre's sake Sure they do it not for God's or for Conscience sake And being not on Christian it needs must be on carnal Grounds The chief of which in this matter are Gain and Greatnesse Some indeed there are or may be who may do it onely out of Ignorance But to the consideration of such as Those he had no occasion to descend in that particular passage of which we speak 3. The negative part of the whole sentence which you cut asunder from the Affirmative and set in lieu of a New Argument against its Author whether more wilfully or ●eakly time will shew I have shew'd you the meaning of in the first part of this Section But here I will add for your behoof that there are Papists in the world who are therefore call'd by the name of Papists because they continue in Communion with the Church of Rome and yet do concur with many Protestants as well of the Presbyterian as the Episcopal way touching the Primacy of Order which doth belong to that See From whence we must not conclude that Thuanus turn'd Protestant but that he was a moderate Papist Nor that Blondel turn'd Papist but that he was in this point a very moderate Presbyterian Remember the words of Bishop Bramhall * See your Grot. Rel. p. 22.23 Cyprian gave a Primacy or principality of Order to the Chair of St. Peter as Principium unitatis so do we And yet you profess of this learned Bishop † Ibid p. 23. Sect. 13. that you do not take him for a Papist If to agree in many things whilst in many others we disagree were to be of one Church or of one Religion then would the Papists be all Protestants and all the Protestants would be Papists when Dr. Owen thought you had inrolled him into the Troop of Antinomians Disp. of right to Sacram. 5. p. 485. you pleaded fairly for your self that you reckon'd not all to be Antinomians who held onely some one or few of their Opinions How then could you resolve to reckon Grotius among the Papists who came no nearer unto the Papists than the Papists come to the Protestants No man living can be a Papist