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	cup_n	lord_n	12,975	5	4.6736	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20966	A letter of a French Protestant to a Scotishman of the Covenant VVherein one of their chiefe pretences is removed, which is their conformitie with the French churches in points of discipline and obedience.	Du Moulin, Peter, 1601-1684.	1640 (1640)	STC 7345; ESTC S111088	22,932	58

in the dish as it is with the Dutch but the Minister delivereth it to every Communicant When I received in my countrey the Minister used these words It is the body of the Lord Iesus Christ which suffered for your sinnes It is the blood of the Lord Iesus Christ which was shed for your sinnes And it is an expresse Article of their Discipline That the due reverence belonging to the holy Communion Cap. 12. Art 12 be carefully maintained The distribution of the Cup by a Lay-Deacon is worne out of use among them and whereas it was brought in in the beginning and in time of persecution it was afterwards removed Cap. 12. Art 9. by a Canon of their Discipline and by way of fact in all the Churches And whereas at the first as in all beginnings of reformation every one taught his neighbour Jbid. and for want of Ministers Lay Deacons would catechize It was declared by an Article of their Discipline That the office of those Deacons is not to preach the Word of God nor to administer the Sacraments As for the power of their Lay-Elders it is little more than the office of Churchwardens in England Their office is to look to the disorders of the flocke and give account of it to the Consistory as Church-wardens put in their Presentments in the Spirituall Court A voice they have in the Censures but the determination and pronouncing of the Censure belongs to the Minister They and the people together may admit or refuse a Minister chosen by the Synod if the King give way to it And so it must needs be where there is neither Bishop nor Living nor right of Patronage Chamier Tom. 2. Lib. 5. c. 2. Nos certe praeter electorum Ministrorum approbationem vel reprobationem nullas esse partes plebis censomus in Ecclesiastico regimine We hold indeed saith Chamier that besides approving or refusing the Ministers chosen the Laity hath nothing to doe in the government of the Church This is all the power of the Laity No mention there of ruling Elders that have alwayes the casting voice Page 424. of his Majesties large Declaration of which his Majesty saith very truly That it is a course unheard of in any Church and in any age The notable difference betweene the French Elders and the Scottish In the Yeare 1631. was justified not long since by one M. Adam Stewart a Scottishman heretofore Reader of Philosophie in Sedan who finding there the Consistory ruled as it ought to be by the Clergie of the place kept a great coyle to raise the power of the Lay-Eldership which had no such ambition and grew so violent in his course that after a long forbearance and moderation of the Ministers they were forced to excommunicate him and crave the Princes helpe who banished him out of his dominions Being put out of Sedan he went to Paris where he offered to stirre the same matter but he had no better successe there Neither shall ye finde among the Protestants of France that aversion from the Spirituall Courts which is among you For although they have more reason to hate the Spirituall Courts of Popery by whom they have suffered much yet the Canons of their Discipline allow them to resort to the Spirituall Courts to sue for their right Cap. 14. Art 8.9 10. and Protestant Advocates are allowed to plead there And which is more Protestants are allowed to exercise jurisdictions and procurations under the Clergie of Rome Ibid. Art 10. if so be they do not concerne that which they call spirituality Also to be farmers of Tithes Art 2. Priories and Church-demeanes Which sheweth that when they forbid Pastors to possesse any land under the title of Pastors Cap. 1 art 40 it is not because they disallow that the Church should possesse demeanes But because in the present povertie and paritie if some few had Livings and the rest none they conceive it would breed envie and factions in the Church As for Holy-dayes they observe reverently the dayes of Christmas Easter Ascension and Pentecost And where they have Sermons upon Week dayes as at Charenton by Paris upon Thursdayes they will change the day when there is a Holy-day of some note in the weeke This is Calvins counsell upon that point I would have you constant in refusing Holy-dayes yet so Calvini Epistola ad Montbelgardenses In festis non recipiendis cuperem vos esse constantiores sic tamen ut non litigetis de quibuslibet sed de iis tantum quae nec in aedificanonem quicquam factura sunt superstitionem prima ipsa facie prae se ferunt Nam in papatu magna celebritate Conceptionem Ascensionem Virginis coluerunt that you picke not a quarrell with every Holy-day but with those onely that are not at all for edification and beare a stamp of superstition in the front And he giveth them for example the feasts of the Conception and Ascension of the blessed Virgin which are also refused by the English Church But generally of all Holy-dayes the French Discipline commandeth Cap. 14. Art 21. that No scandall shall bee committed by working on dayes appointed to rest according to the Kings Edict And it were to bee wished that the Scots were no more refractarie to their good King the pious Defender of their Faith than the French Protestants are to their Soveraigne though of contrary religion even in those points of Ecclesiasticall Discipline How they stand affected in all points of Ceremonies and outward Order you may see by their Confession presented to the Emperour and the Princes of Germanie Wee acknowledge that both all Churches Confess Eccles Gallicar inter Opuscula Calvini Fatemur tum omnes tum singulas Ecclesias hoc jus habere ut leges et statuts sibi condāt ad politiam communem inter suos const ituendam cum omnia in domo Dei ritè ordine fieri oporteat Ejusmodi porto statutis obedientiam deferendam esse modò ne conscientias astringant neque superstitio illis adhibeatur Qui hoc detrectent cerebrosi pervicaces apud nos habentur and every Church have that right to make Lawes and Statutes for themselves to establish a publike Order among their own people since all things must be done in the House of God decently and with order and that obedience must bee yeelded to such statutes so they doe not binde the consciences and no superstition be mingled with them Those that will doe against this we hold them peevish and stubborne people You have heard Beza before perswading the English brethren to obedience unto their Prelates In the same Epistle hee tells them That the Surplice is of no such importance that the Ministers should leave their function Blza ad quesdam Anglicar Ecclesiarum fratres Non videntur ista tanti momenti ut propterea vel Pastoribus deserendum potius sit Ministerium quam ut vestes

Lord God they are the formost in persecuting of thee that seeme to love primacie in thy Church It is the lesse wonder then if after the fearefull executions at Cabrieres and Merindol by the instigation of some Popish Bishops they were afraid of their very name II. It is most considerable that the reformation began in France among the people but in England it began in the Court The French reformers were Priests but the English reformers under the King were Bishops and the French Priests could not prevaile with their Bishops as the King and Bishops of England over their Clergie For the higher spheres are not carried by the inferiour but the inferiour by the superiour It was much that the French Priests could get some retrogradation by their owne course against the rapidity of the higher sphere The reformation began among the people and inferiour Clergie and there it stayed Therefore the Discipline is popular and it was not easie for them that were opposed by Bishops to make Bishops In England the sacred oyntment of the Gospell was powred upon the head and thence it fell about upon all the limbs and to the hemmes of the garment In France it was powred upon some limbs onely whence because it could not mount to the Head the Discipline also wants a Head Neither could that holy dew spread so well because it descended not from the hils Certainly the Discipline of France deserveth rather compassion than invectives And to speake properly they refuse not Bishops but they want Bishops If you say that the reformation in Scotland began also among the people You know that the worke was never perfected till your late great King put the last hand to it by reforming and restoring Bishops Which if you will not acknowledge for a perfecting I am sure the French with whom you claim conformity would in the like case III. Besides the reformed Churches of France want means to maintain Bishops and with much adoe maintaine poore Lectures For although the Episcopall power be spirituall yet without temporall means it cannot keep either power or respect and not so much as subsistance Whence they gather that it is better to want Bishops than to expose Episcopacie to the scorne of adversaries IV. Also it would provoke envie and jealousie if there were two Bishops in one Dioecesse and would but draw oppression upon the weaker side V. And if a generall conversion happened which God in his mercy bring to passe two Bishops should meet in one See and neither would yeeld to his fellow A consideration which would ever keepe the erroneous Bishop from his conversion VI. The reformed Church of France living under the crosse and expecting the generall conversion is better without Bishops for it is a body prepared for obedience whensoever the Popish Bishops shall reforme the Church and themselves And once they were brought to that tryall as you may read in an Epistle of Peter Martyr to Beza The Bishop of Troyes who was borne Prince of Melfe having abjured Popery began to preach the pure Word of God in his Cathedrall Church and sent for the Elders of the reformed Church to know whether they would confirme and acknowledge him for their Bishop Which they all with one consent did and submitted themselves unto his authority There is none I dare say of all the Churches of France but would doe as much in the like case None but would obey Bishops if Bishops would reforme and obey God Till God extend so much mercy upon that Kingdome the poore Churches will stay for the leisure of the Bishops and keepe themselves in an estate fit for obedience VII Neither would their King suffer them to chuse Bishops of their own if they would attempt it For since their Synods provoke jealousie a Bishops Court would provoke more jealousie and authority continued in one man would be more obnoxious to envie and obloquie then consultations of amultitude intermitted from Synod to Synod and under severall Presidents et ad tempus Had our gracious King Charles and his Counsell the same necessitie to tolerate the Papists as Henry the IV. of France had to reward the Protestants that were a strong body and by whom he had beene promoted to the Crown yet I think not that his Majestie would suffer them to have Bishops or admit of any jurisdiction but immediately depending upon him The reformed Churches of France have no jurisdiction and looke for none and if your Presbyteries of Scotland would containe themselves in the same modestie the Covenant would go down and the King should be obeyed Of all these reasons there is none that can serve your turne wherefore our want of Bishops cannot be a president for your putting down of Bishops Since you live under no crosse and have such a gracious Defender of the faith for your Soveraigne and both the Kingdoms of this Island professe the same holy Doctrine to frame another Ecclesiasticall Discipline besides that which his Majestie alloweth and the Church hath kept for many ages it is framing two livers in a body that hath but one head and one heart For of this Island the King is the head and Religion is the heart both the which would have but one Discipline as it were one liver to disperse blood and spirit into the severall parts of the whole body with one and the same Oeconomie eyere where Certainly if France had but one heart for Religion I am perswaded they would never sticke for a different Oeconomie of Discipline And the truth is neither you nor they have a setled Discipline and therefore both need lesse to stand upon it This is the last Article of the French Discipline These things which are here contained concerning the Discipline are not so decreed but that if the benefit of the Church do require it they may be altered Neither doe the French busie their heads about points of Discipline else it would be seene in their writings But wheresoever they like the Doctrine they embrace the Discipline In the yeare 1615. my reverend Father was sent for by King Iames of glorious and blessed memory some discontented brethren in London seeing him highly favoured by his Majesty came to him with a bill of grievances to be represented to the King which my Father having perused returned it unto them againe saying That their exceptions were frivolous For Ceremonies and other points of Discipline I doe not finde you conformable with the French Whether you celebrate the holy Communion with such reverence as they do in France let your owne consciences answer You know there are two gestures of praying practised from the beginning in the Church kneeling and standing The English pray kneeling at the Communion the French standing For they sit not at the Table like the Dutch wherein the French Church of London consisting most of Wallons followeth the Dutch but walke to the holy Table and there with a reverent congey receive the Sacrament which the people taketh not