Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	mystical_a	1,148	5	10.4023	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

what may be feared of them namely lest that rather then they should not many they would wa● wa●●on against Christ and breake their first faith which is not their vow but the profession of Christian religion which such light buswiues would easily co●●●●● that they might inioy their pleasures And that this is his meaning the 1● verse sheweth For certeine are already turned backe after Satan shewing what some had done he admonisheth them to be wary lest others should do the like And as for the Fathers if they did also expound these words as indeed they doe not yet the argument is very weake in diuinity The Fathers haue thus expounded it therefore the exposition is true Luther indeed tooke to wife in holy wedlocke a Virgin that once was intangled by a rash superstitious vow after she had bin more rightly instructed in the truth of religion Exclaime bitterly as you list Call Zuinglius also a swash buckler seeing your self is a player of a Price But tell vs wherein he did euer shew himselfe such a cutter forsooth he boldly ventered his life with his fellow citizens Slerdum lib. 8. Occolam Ephes lib. 4. If Zuinglius at the commaund of the Senate went to warre against the enemies of his coūtrie religion where he perished by cruell theeues who lay in waite for him what did he vnbefitting a valiant man a good citizen and a faithfull Pastor to do For whereas you challenge him with conspiracie against his country besides that it is a shamelesse lie I wonder why you should obiect such a crime to him seeing with you it is a thing very commendable for men to conspire against their Prince and country As for Caluin whom you call a seareback runagate the whole Church of Christ knoweth to be an excellent man and a most constant seruant of the Lord who was as farre from lewdnes and dishonastie as you are from shamefastnes and honesty If he was seared S. Paul was so too Gal. 6.17 yea diuers others but indeed he was not And whereas you call him a runagate I pray you tell vs where you haue liued for these diuers yeares and remember what your selfe were Caluin neuer forsooke the Church hee once tooke vpon him to gouerne but there he liued with the speciall loue of all and there he ended his daies but why doe I answere you anything in defence of those excellent and worthy men whom you shal neuer iustly defame though you burst your hart with lying But let vs now heare your communication as you call it And heere you demaund Whether we will subscribe to the Church which flourished these many hundred youres we answere we will subscribe but say you to which Church I answere r DVR He did not demaund whether you would subscribe to that Church which had continued in the precept of the Apostles but vvhether to that Church vvhich hath flourished these many hundred yeares vvhich if you vvould you must needs yeeld as ouercome vvhen none but ours haue flourished thus long WHIT. pag. 285. As if no Church but the Romish Church had flourished these many hundred yeares or for many ages together in the opinion of men it only h●● the name of ●●e church 〈…〉 will subscribe to all Churches whether they flourished now 〈…〉 they hold the Apostles doctrine but you shall neuer proue 〈◊〉 we must necessarily subscribe to place Sea succession no more then Christ his disciples were bound when there was no true Church flourishing vpon the earth to the Church which is built vpon the foundation of the Prophets and Apostles that is to the Churches of Hierusalem Antioch Ephesus and all those famous and excellent Churches of which wee reade in the Epistles written by the Apostles yea euen to the auncient Church of Rome to which yours is no more like then an apple to an oyste● Finally we subscribe to those Churches of whom we reade in histories that they kept the seed of that doctrine which the Apostles taught among them sound vncorrupt These Churches as long as they did continue in the Apostles doctrine were true Churches to those Churches we haue and euer will subscribe And by this I thinke we haue cut off the progresse of your conference for we haue not giuen you such an answere as you fained to your selfe Wherefore that which followeth in you hangeth together like a rope of sand but no answere will please you vnlesse we offer to subscribe to your Romish Church but that we iustly disclaime because it hath fouly corrupted the ●●●stles writing You must find you out other subscribers Campian for wee will subscribe to none but the Apostolicall Churches But one thing say you they will still stand vpon in darkenes that where and in what place soeuer the Church is there are con●eiued therein only Saints and such as are predestinate to go to heauen We speake not so of the Church as you write for we are taught by the Scriptures thus to distinguish the Church that it is sometimes ſ DVR I beleeue only one Catholike Church as the Apostles and Nicene Creed hath taught me which conteineth both the elect and as many as professe true religion Now you teach me to beleeue two Churches WHIT. pag. 286. This distinction taketh not away the vnity of the Church no more then when the Church is said to be m●●●an and u●●●phant vniuersall and particular For the visible and ●●uisible Church make but one called visible for the outward policy or order of it which is seene and discerned inuis●ble because Gods election and the electes faith is not to be seene with eies And this distinction we haue Esay 1.9 Matth. 22.14 As for the Creedes you mention we beleeue them in this point aswell as you But tell vs this one Catholike Church what is it If you restraine the name to the visible Church first you exclude both that in heauen of the Saints and that which shall be of these which a●e vnborne and yet do belong to the Catholike Church secondly you place faith in the sense which the Apostle saith is of things which are not seene Heb. 11.1 As for that Catholike Church which we beleeue it is the company of all the elect euen as many as haue been from the beginning of the world and shall be to the end therefore it is called the Apostolike and holy Church the communion of Saints And to this communion belong no prophane and wicked men no hypocrites because they haue no fellowship with Christ For the holy Church is the mysticall body of Christ of which body no member can at any time perish visible and sometimes inuisible In a particular visible Church of which they are members who will heare the Word and receiue the Sacraments we confesse there are many fained Christians who had rather haue the visard of faith then true faith indeed An inuisible Church we affirme to containe only the godly who with a

and that when they were quite depriued of the thing it selfe they would needes though with much adoe keepe still the bare name in possession I solaced my selfe with the hope I conceiued of your ripe iudgements yea and I nothing doubted but that assoone as you should find out euen by their owne confessions these their iugling trickes you would straightwaies like plaine honest and wise men cut off such foolish snares framed of set purpose to worke your ouerthrow WILLIAM WHITAKERS The answere to the third Reason WHat is it Campian you further bring vnto vs you propound vnto vs the nature of the Church wherein you bring nothing besides your accustomed manner of vaine and childish oratorie neither worthy the hearing of our Vniuersitie men or answerable to the opinion that is held of you As touching the Church there are many questions and great controuersies and at this day almost all disputations about religion are reduced to this head For your a DVR Jt is well that once you will acknowledge vs to be Catholiks WHIT. pag. 247. Triumph not much for the name my meaning is to giue it you no otherwise thē vsually the name of man is giuen to a dead and dry corpes where nothing is but skinne and bone He is a Catholike not who followeth the popish Apostasie but that professeth the doctrine of Christ Catholikes being tossed with the boysterous stormes of other disputations haue been willing to take b DVR Is it so great a fault to flie into the hauen of the Church WHIT. pag. That is not the fault we taxe you for but that you couer all your errors by pretending the name of the Church And if we by manifest arguments out of the Scripture reproue and refell your heresies you cry out you are the Church and by that thinks to defend all things though they be neuer so absurde harbor in this hauen of the Church Here they dwell here they place all their hopes of safety and victorie heere they hide themselues whensoeuer they are beaten out of the field Therefore they fortifie this sconce with all the skill they can and strengthen it with munition on all sides for which cause I maruell so much the more to find you from whom so great things are expected in this controuersie to be so sleight and shallow for you neither teach nor conclude nor yet propound any thing for your Church against ours which hath in it either forceable reason or proofe But it may be this is but your first skirmish you will happely afterwards deale with vs hand to hand yet I wil trace you out in your owne steps that I may lay hold of you if happely I may find you any where certeine So soone say you as the aduersarie heard the Church but named he waxed wanne yea Campian it made him blush when he perceiued so chast holy a matron so impiously insolently to be abused by you The Church doth euer expell you and deny al commerce with you Yet you as very audacious importunate wooers giue not ouer your suite to compasse her Sure there was no cause why your aduersary should wax so wanne vnlesse he feared some euill measure from such cutthroats as you are Yet notwithstanding say you he hath deuised one thing which I would wish you to note well You will sure acquaint vs with some great and vnheard of matter verily I much desire to know what is this one thing yet I feare it will proue starke nothing and for all your throes you wil bring forth but a mouse As for the honorable praises of the Church you mention we both acknowledge those and speake far greater things of it but verily they agree not to your Church at all for it is the Babylonish whoore a branch cut off from the true Vine a denne of theeues a broad way leading to destruction the kingdome of hell the body of Antichrist a sinke of errors a great mother of fornications the Church of the wicked out of which euery Christian ought to depart which Christ shal one day fearefully destroy and giue her the iust recompence of all her sinnes In vaine then do you reckon vp the praises of the Church vnlesse you can demonstrate that they are proper to your Church which you shall neuer be able to doe so long as Rome standeth He would not say you seeme to gain-say the Church hee kept craftily still the name of the Church but the thing it selfe by his definition he tooke quite away We verily Campian c DVR Why do you not then defend her authoritie but diminish and lessen it yea and horriblie blaspheme affirming that the spouse of Christ may erre and be deceiued WHIT. pag. 248. It is you that blaspheme making the Church equall to God to whom it is only peculiar not to erre not be deceiued For the Church may erre though she be his Spouse but not persist in any deadly error as the Church of the Apostles did when shee thought her husbands kingdome was of this world yea and after shewed her ignorance of the calling of the Gentiles reuerence and honor the Church as our mother and in our definition wee both retaine the name and cleerely set out the nature of the thing it selfe But you hauing lost the Church long since do yet challenge the name and the vaine title of the church Our definition of the Church doth nothing like you why I pray you because we describe the Church by those properties which doe altogether darken and hide it Wee ascribe those properties to the Church which comprise the true nature of the Church whose presence make a Church and their absence marre or destroy a Church But what are those properties which you affirme to darken and hide the Church we verily iudge this to be proper to the true Church to d DVR The Church is not to be sought for by these as by notes but they are to be learned from the Church WHIT. pag. 252. Will it therefore follow because the word is no where else truly preached but in the Church nor the Sacramēts purely administred that the Church is not to be knowne and found out by then Yea the contrary followeth because they are not elsewhere but in the Church therefore by these notes the true Church is to be knovvne and demonstrated For if only Peripatetians professe the Philosophy of Aristotle then that kind of learning pointeth out the Peripatetians and distinguisheth them frō all other sects of Philosophers DVR Thus to search out the Church is but to secke out one vnknowne thing by another which is more vnknowne WHIT. pag. 254. As if the Scripture vvere more hidden and vnknovvne then the Church and the Scripture could better bee knovvne by the Church then it by the Scripture vndoubtedly no. 1. Because the Scripture begeteth and maketh a Church and then is a ting hknovvne vvhen the cause is knovvne 2. I here are many and diuers Churches

prepared and offered to all the godly But those heauenly and holy banquets whereby our soules are nourished vp to eternall life you make prophane and common when you imagine that Christ may be receiued and eaten like other meates aswell of the r DVR Not vve but the Scripture the Fathers and reason it selfe doth affirme it but speciallie S. Paul 1. Cor. 11.27 Whosoeuer eateth this bread WHIT. pag 195. None of these affirme it and least of all S. Paul for he saith not vvhosoeuer eateth the body of Christ but vvhosoeuer eateth this bread wicked as of the most deuout men in the world which is an horrible opinion senselesse and vnsound For that you adde of flesh body and blood I confesse for being the Sacraments of these things they haue their names giuen vnto them for signes of things saith Augustine are said to be the things of which they are signes But say you heere is nothing figuratiue nothing obscure by doubtfull speeches True it is there is neuer a riddle in the words no obscuritie For the obscurity that is is not in the words but in your interpretation of them which ten Apolloes cannot so vnfold and open that things might agree and answere fitly one to another What resteth yet is it not that at length wee find out some certeine and true sense of these words I hope say you Antiquitie may be heard I verily in this controuersie will reiect no Antiquitie no Councell no auncient Father neither will I refuse any monument of true Antiquitie For that same reuerend hoarie head of Fathers which you speake of could neuer come to the knowledge of this new doctrine of Transubstantiation lately hatched If those holy Fathers and reuerend Elders did now liue they would neuer acknowledge this mōster nor indure the sight of it but iudge it worthy to be abandoned into the vtmost parts of the world Whereas then you say They cannot away with that They say then they are betrayed You trifle and say nothing to the purpose for we can away well with this triall and feare no treachery in it But will call you very willingly to this reuerend Antiquitie as to a barre of triall Therefore if you please we will demaund of those reuerend Fathers what they iudge to be the meaning of those words which you haue produced for example sake And seeing there is no necessity to collect all their sayings some few of them shall speake to giue vs a tast of the rest ſ DVR Tertullian speaketh not of that bread vvhich Christ in his last supper made his body but of another bread vvhich vvas the figure of his body vnd●r the lavv WHIT. pag. 2●0 The pla●e sheweth very plainly that he speaketh of no other bread then of tha● which Christ had said this is my body and which in the night he vvas betrayed he tooke brake and gaue to his disciples Tell vs where vnder the law Christ euer said thus or did thus with any bread DVR Bread wine in the old Testament vvere Figures of Christs body blood therfore in the nevv Testament of the bread must the true body of Christ be made of the v●ine his blood WHIT. pag. 202. It will well follow frō this that Christ must haue in the new Testament a true body true blood but it cannot be inforced hereupō that it must be made of bread wine As if because their Sacramen●s were figures the●fore ours must be trāsubstantiated into the things themselues Then will it follow that because the flood the ●edsea the cloud were types of our Bap●isme therefore it should not be a figure or a signe but be turned into th● very blood of Christ Tertullian saith Tertul. lib. 4 contra Marc. Christ professed his desire to eate the Pass●ouer as his owne and hauing taken bread and distributed it to his disciples hee made it his bodie by saying this is my body that is the figure or signe of my body You acknowledge both Tertullians words and his meaning t DVR Augustine signifieth the Sacramēt by the name of figure WHIT pag 204. It is true Christ gaue the Sacramēt to his di●ci●les but Augustine vseth not the word Sacrament but figure to shew that as no figu●e or signe is the thing wherof it is a fi u●e so the bread is not properly the body nor the w●ne the blood of Christ Augustine saith August in Psal 3. Christ admitted Iudas to that banquet in which he commended to his disciples the figure of his body and blood In another place also u DVR Augustine disputeth in this p●ace against the Ma●●chees carp●ng at Moses vvords The blood is the soule of the beast And saith it is so spoke as the Sacramēt of the body of Christ is called his body the blood is called the soule because it is as the signe of the soule which lieth hid in the blood as the Sacramet is the signe of the body of Christ vvhich is conteined in it WH T pag. 206. Nay I infer the cōtrary as the soule is not the blood whē it is o●● of the vaines may be eaten so Christ is not in the Sacrament And as the blood is the signe of the soule which is not in it so is the Sacrament of the bodie which is not conteined in it The Lord verily doubted not to speake thus Contra. Adimant cap. 12. This is my body when he gaue the signe of his body And that you may vnderstand that this was Augustines perpetuall tenor in interpreting of these words and that he determined farre diuerse to you touching the eating of Christs flesh heare what he saith in his bookes of Christian Instruction where he giueth diuers precepts for the vnderstanding of the phrase of the Scriptures If saith he any sentence there seeme to cōmaund any impious act De doctr Christ. lib. 3. cap. 16. or to forbid any duty tending to the profit or good of others it is a figuratiue speech vnlesse saith Christ you eate the flesh of the Son of man and drinke his blood you haue no life in you It seemeth to inioyne an * DVR Augustine did not thinke that it vvas an heynous thing to eate the flesh of Christ but to cate 〈◊〉 as the Capernites thought that is torne and rent in peeces WHIT. pag. 209. You answere somewhat as touching the fact but nothing for the figure But Augustine saith there is a figure which cannot be if the flesh of Christ be either eaten as you say whole or chopt in peeces as the Capernites affirme And if it be an horrible fact to eate the smale parts of Christs bo●ie is it not a more beastly bloody thing to deuoure the whole body of Christ at one mor●el● DVR It is no more heynous for a Christian to eate the flesh of Christ whole then it was for the blessed Virgin to conceiue to nourish it in her wombe WHIT. pag. 211. What is this