Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

bene accounted is it credible that the holy Ghost would neuer haue called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well yea and rather than the Sacrificers of the olde Testament Seeing therefore the holy Ghost had made such a broade difference betwene their names and offices those auncient fathers that confounded those names which the spirit of God would haue to be distinct can not be excused although they neuer dreamed of the mischiefe that followed that the altar of the crosse being ouerthrowē the only sufficient sacrifice which Christ our high Sacrificer offered once for all being iudged imperfect a new altar a newe sacrifice and a new sacrificing Priesthoode shoulde be set vp in the steede of it Wherefore the vnproper speaches of the auncient writers are no warrant for vs either to translate the Scripture according to their vnproper speaking or to set vp a newe sacrifice and function of sacrificing contrarie to their meaning They named sacrifice and offering but they meant not propitiatorie sacrifiee but only of prayers or praises and giuing of thankes They named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sacerdotes but they meant according to the generall etymologie of those wordes suche as were occupied in distributing holy things not suche as shoulde verily sacrifice the bodie of Christ againe to his father but offer the sacrifice of thankes giuing in the Sacrament of the Lordes supper which after a certaine manner as Sainct Augustine sayeth is called the bodie of Christ when in deede it is the Sacrament of the bodie and bloude of Christ. And it is called the sacrificing of the bodie of Christ not in trueth of the thing but a signifying mysterie as Gracian citeth out of Hierome MART. 25. Likewise when Sainct Ambrose sayth The consecration of the bodie of Christ with what wordes is it and by whose speache Of our Lord Iesus For in the rest that is said there is praise giuen to God prayer made for the people for Kings and others but when it commeth that the venerable Sacrament must be consecrated now the Priest vseth not his owne words but he vseth the wordes of Christ. And S. Chrysostome in very many places saith The sacred oblation it selfe whether Peter or Paul or any meaner Priest whatsoeuer offer it is the verie same that Christ gaue vnto his disciples and which now the Priestes doe make or consecrate Why so I pray thee because not men doe sanctifie this but Christ him selfe which before consecrated the same And againe It is not man that maketh the bodie and bloud of Christ but he that was crucified for vs Christ the wordes are vttered by the Priestes mouth and by Gods power grace are the things proposed consecrated For this sayth he is my bodie With this worde are the things proposed consecrated FVLK 25. These testimonies are heaped vp without any neede for the vnproper vsage of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacerdos in the auncient writers we doe acknowledge but in the holy Scripture you are not able to bring one place where Presbyteri of the newe Testament are called Sacerdotes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore of the vnproper applying of these names to the Ministers of the newe Testament can followe no consequence of externall sacrifice or altar which you vrge except sacrifice and altar be likewise vsed vnproperly as where the table is called an altar the bread wine a sacrifice as in Irenaeus lib. 4. cap. 32. where also he saith that the sacrifices do not sanctifie the man but the cōscience of the man being pur● sanctifieth the sacrifice and causeth God to accept it as of a friende cap 34. Which can not in any wise be true of the naturall bodie of Christ. MART. 26. And so be these places where them selues translate Sacerdos a Priest they may learne also how to translate Presbyteros in S. Hierome saying the verie same thing that at their praiers the bodie and bloud of our Lord is made And in an other place that with their sacred mouth they make our Lordes bodie Likewise when they read S. Ambrose agaist the Nouatians that God hath graūted licēc● to his Priests to release forgiue as well great sinnes as litle without exception in the Ecclesiastical history how the Nouatian Heretikes taught that such as were fallen into great sinnes should not aske for remission of the Priest but of God onely they may learne howe to translate Presbyteros in S. Hierom and in the Ecclesiasticall historie where the one sayth thus Episcopus Presbyter cùm peccatorum audierit varietates scit qui ligandus sit qui soluendus and the other speaketh de Presbytero Poenitentiario of an extraordinarie Priest that heard confessions and enioyned penance who afterward was taken away and the people went to diuerse ghostly fathers as before And especially Saint Chrysostome ●ill make them vnderstand what these Presbyteri were and how they are to be called in English who telleth them in their owne word that Sacerdotes the Priestes of the newe lawe haue power not onely to know but to purge the filth of the soule therefore whosoeuer despiseth them is more worthy to be punished than the ●ebell Dathan and his complices FVLK 26. Where S. Hierom vseth the worde Presbyteri we wil make no great curtesie to translate Priests knowing that when he sayth at their prayers the bodie and bloud of Christ is made he meaneth the Sacrament of the bodie and bloud of Christ as he him selfe sayth in an other place Dupliciter sanguis Christi ●ar● intelligitur The bloud and flesh of Christ is vnderstoode two maner of wayes either that spirituall and diuine whereof he him selfe sayde my flesh is meate in deede and my bloud is drinke in deede and except yee shall eate my fleshe and drinke my bloud you shall not haue eternall life or else the flesh and bloud which was crucified and which was shedde by the speare of the souldier This and such other places teach vs to vnderstand S. Hierome if he speake any where obscurely or vnproperly of the mysterie of our Lordes supper We graunt with Ambrose that God hath giuen auctoritie to all the ministers of the worde to remit all sinnes that be remissible But this do not you graunt for you reserue some to the Bishops and some to the Pope alone to remitte wherein you goe cleane against Ambrose who fauoureth you not so much by the terme Sacerdos which you say he vseth as he condemneth your partiall Popish reseruation of cases when he alloweth euery Priest to forgiue as well great sinnes as litle without exception S. Hierom you cite at large as it seemeth to insinuate auricular cōfession But the whole saying you liked not because it sheweth how they forgiue sinnes It is writtē in Math. lib. 3. cap. 16. vpō those wordes spoken to Peter Vnto thee will I giue the keies of the kingdome of

the soule by the same instrument of faith onely which by other places may be more directly prooued and here also in some sorte is insinuated MAR. 10. This then you see is a fallacie whē faith only is required to the helth of the body as in many such places thogh not in all there by translation to make it sounde a iustifying faith as thogh faith only were required to the helth of the soule Wheras that faith was of Christes omnipotencie onely and power which Beza confesseth may be in the diuels themselues and is farre from the faith that iustifieth If you saye the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to bee healed corporally as by your owne translation in these places Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be whole They were healed Hee was healed She shal bee made whole And why do you here translate so because you know to be saued importeth rather an other thing to wit saluation of the soule and therefore when faith is ioyned withall you translate rather saued than healed though the place be meant of bodilie health onely to insinuate by all meanes your iustification by only faith FVLK 10. It is no fallacie from the health of the bodie to ascende higher to the health of the soule but that direct and plaine way by whiche Christe himselfe would be knowne to be sauiour of the worlde not of the bodie onely but of the bodie and soule togither And commonly his bodily cures were ioyned with forgiuenesse of sinnes whych are causes of al maladies and with health of their soules whose bodies were made safe As for iustification by faith only we meane none otherwise to insinuate it in this place than Christ him self doth by doing miracles in giuing health of the bodie to testifie that he is the onely authour of the saluation of mens soules CHAP. XIII Heretical translation against PENANCE and SATISFACTION Martin VPon the heresie of onely faith iustifying and sauing a man followeth the deniall of all penance and satisfaction for sinnes Which Beza so abhorreth Annot. in Mat. 3. v. 2 that he maketh protestation that he auoydeth these termes Poenitentia and Poenitentiam agere of purpose and that he will alwayes vse for them in translating the Greeke wordes resipiscentia and resipiscere Which he doth obserue perhaps but that sometimes he is worse than his promise translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Who otherwise followe his rule for the most part translating resipiscentia amendement of life and resipiscite amende your liues and the other English Bibles when they translate best say repentance and repent but none of them all once haue the wordes penance and doe penance Which in most places is the very true translation according to the verye circumstance of the text and vse of the Greeke word in the Greeke Church and the auncient Latine translation thereof and all the fathers reading thereof and their expositions of the same Which foure pointes I thinke not amisse briefly to proue that the Reader may see the vse and signification of these wordes which they of purpose will not expresse to auoyd the termes of penance and doing penance Fulke IF by penance you meane satisfaction for sinnes by any suffering of ours we abhorre your penance as an horrible blasphemy against the bloud of Christ. And for that cause Beza as hath bene shewed before vseth the worde resipiscentia rather than poenitentia because the Greeke word signifieth not onely a sorow for sinne but also a purpose of amendment of life We in English vse the worde repentance or amendment of life which worde of repentance you vse also sometimes when it pleaseth you or when you can not for shame vse your popish terme of doing penance The cause why we neuer vse that word penance is for that you meane not thereby that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a certaine punishment taken vpon men for satisfaction of their sinnes vnto God which is abhominable for all Christian eares to heare which acknowledge that the bloud of Christ onely purgeth vs from all sinne But in foure pointes you will proue if you can that we should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do penance MART. 2. First that the circumstance of the text doth giue it so to signifie we reade in S. Mathew cap. 11. v. 21. If in Tyre and Sidon had bene wrought the miracles that haue bene wrought in you they had done penance in hairecloth or sackecloth and ashes long agoe And in S. Luke cap. 10. v. 13. they had done penance fitting in sackcloth and ashes I beseech you these circumstances of sackecloth and ashes adioyned doe they signifie penance and affliction of the bodye or onely amendement of life as you would haue the word to signifie S. Basil sayth in Psal. 29. Sackcloth maketh for penance For the fathers in olde time sitting in sackcloth and ashes did penance Vnlesse you will translate S. Basil also after your fashion whome you can not any way translate but the sense must needes be penance and doing penance Againe S. Paule sayth You were made sorie to penance or to repentance say which you will and The sorowe which is according to God worketh penance or repentance vnto saluation Is not sorow and bitter mourning and affliction partes of penance Did the incestuous man whome Saint Paule excommunicated and afterward absolued him because of his exceeding sorow and teares for feare lest he might be ouerwhelmed with sorow did he I say change his mind onely or amend his life as you translate the Greeke worde and interprete repentance did he not penance also for his fault enioyned of the Apostle when Saint Iohn the Baptist sayth and Saint Paule exhorteth the like Doe fruites worthy of penance or as you translate meete for repentance Doe they not plainly signifie penitentiall workes or the workes of penance which is the very cause why Beza rather translated in those places Doe the fruites meete for them that amend their liues or giue vs some other good cause Oye Bezites why your maister doth so fo●ly falsifie his translation FVLK 2. Such is your malicious frowardnes that you will not vnderstande resipiscentia repentance or amendement of life a sorow or griefe of mind for the life past which is testified sometimes by outward signes of sackcloth and ashes fasting and humbling of mens bodies as in the texts of Math. 11. and Luc. 10. and diuerse other is expressed But shew vs that the wearing of sackcloth and ashes is a satisfaction for the life past or any part of amends to Gods iustice or else you do but trifle and waste the time But S. Basil sayth that sackcloth maketh for penance c.

children saying Increase and multiplie when hee blessed the children of Israel and they multiplyed exceedingly when hee blessed the latter things of Iob more than the first Iob. 42. Was this also a giuing of thankes and not an effectuall blessing vppon these creatures What will they say or what difference will they make As God blessed here so hee was God and man that blessed the loaues and fishes there If they will say hee did it as man and therefore it was a giuing of thankes to God his father to omit that hee blessed them as hee multiplyed them that is rather according to his diuine nature than humane we aske them when he blessed as man was it alwaies giuing of thankes he blessed the litle children he blessed his disciples when he ascended was this giuing thankes for them as Beza expoundeth his blessing of the loaues and fishes When we blesse the table or the meate vpon the table When S. Paul saith 1. Timoth. 4. all meate is lawefull that is sanctified by the worde and by praier is all this nothing but giuing thankes So sayeth Beza in expresse wordes FVLK 2. When I see those often most impudent inuectiues against Beza and other I muse with my selfe whether you haue read Beza and the other your selfe or whether you giue credit to some malicious cauiller who is set on worke to picke quarels out of other mens writings to serue your turne But when I consider all circumstances of euerie place and namely howe you obiect against Beza that which he sayth of the blessing or consecrating of our ordinary meates and drinkes I thinke it is not like but that you haue reade the places your selfe And then of all that euer I knewe I must esteeme you the furthest from synceritie honest dealing that so often so openly so confidently so purposedly commit so vile and shamefull forgerie Beza saith that our meate is sanctified by the worde of God and prayer and thankesgiuing For the 1. Tim. 4. the Apostle ioyneth both as heere Luke 9. we must ioyne both together For partly for the meate giuen to vs thankes is giuen to God partely petition is made that we may vse it purely and soberly that we may spende the rest of our life in the worshippe of God Heereof it commeth that Christians are saide to blesse the table and to consecrate the table whereas yet this blessing pertaineth not to the meates themselues but to God rather and them that shal be partakers of them But in the cuppe of blessing which we blesse as it is written 1. cor 10. v. 16. although the worde of blessing may bee expounded after the same manner yet the ende of the blessing is altogether diuerse as in due place wee shall expounde These are the wordes of Beza Is all this nothing but giuing of thankes MART. 3 Wee goe forwarde and prooue the contrarie yet more manifestly in the verie matter of the blessed Sacrament for the which they multiplie all the foresaide absurdities Wee tell them that Saint Paul sayeth thus The chalice of blessing which wee blesse is it not c. howe coulde hee speake more plainely that the chalice or cup meaning that in the cup is blessed Which S. Cyprian de Coen Dom. explicateth thus Calix solenni benedictione sacratus The Chalice consecrated by solemne blessing Oecumenius thus The Chalice which blessing wee prepare that is which wee blesse and so prepare for so it must signifie and not as Beza would haue it which with thankes giuing wee prepare and that I prooue by his owne wordes immediatly before where hee sayeth that the Greeke worde beeing vsed of the Apostle transitiuely that is with a case following cannot signifie giuing thankes Howe then can it so signifie in Oecumenius wordes who doeth interprete the Apostles meaning by the Apostles owne wordes and phrase yea that you may note a notorious contradiction how doeth Beza then in the place of Luke before alleaged where the same Greeke worde is a plaine transitiue as in this place expound is of giuing thanks for the bread and fishes A lyer they say must bee mindefull to make his tale agree in euerie point Hee that before forced the worde in euerie sentence to bee nothing else but thankes giuing euen when it was a plaine transitiue now confesseth that hee neuer read it in that signification when it is a transitiue and so wee haue that the blessing of the cup or of the bread is not giuing thankes as they either translate or interprete it FVLK 3. I must continue my admiration of your impudence for Beza saith expressely in this place 1. cor 10. that to blesse here is to sanctifie or consecrate because that the ordinance of God being rehearsed and set foorth the breade and wine are appointed to this holy vse that they should be the sacramentes of the true and naturall bodie and bloud of Christ that is the signes pledges thereof that in such sort y t the same thing which is signified is offred to vs to be receiued spi ritually And because this whole actiō is ioined with the praise of God solemne thanksgiuing therefore I esteeme y t S. Paul signified this whole matter in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So y t in my iudgemēt Oecumenius hath plainly briefely expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which w t praise thanksgiuing we prepare Which I admonish lest any man should think y t by the terme of consecration we meane any magical incantatiō That you would proue by Bezaes words y t he hath not iustly explicated y e mea ning of Oecumenius it is too too beyond all measure of impudēce For Beza not contrarying y t which he said before sheweth how the cup is blessed sanctified consecrated namely by prayer praise of God thanksgiuing For which he cyteth Chrysostō who expoundeth these words of S. Paul which we blesse to mean which we receiue with thanksgiuing As for y c place of S. Luke 9. Beza himself cyteth it manie other like to prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w t an accusatiue case signifieth to blesse to sanctifie to consecrate as also in y t place Luke 9. he expoundeth it And yet you wil make him a lier forgetting what tale he told before In deed y t rule you giue is meet for a craftie lyer that hath some care to maintaine his credite But such an impudent lyer shamelesse forger as you are hath no regarde of any thing but to deceiue them whose ignorance and simplicitie is such as they neither can nor care to examine your slanders MART. 4 And surely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is most euident that it signifieth in this case the blessing consecration of the creature or element in so much that S. Basil S. Chrysostom in their Liturgies or Masses say thus by the same Greek word Blesse o Lord the sacred bread Blesse o