Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	bread_n	cup_n	12,142	5	9.7026	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66580	Infidelity vnmasked, or, The confutation of a booke published by Mr. William Chillingworth vnder this title, The religion of Protestants, a safe way to saluation [i.e. salvation]	Knott, Edward, 1582-1656.	1652 (1652)	Wing W2929; ESTC R304	877,503	994

appeares out of S. Matth. Cap. 28. where some things belong to the Apostles only as going into Galilee c. and other to the Church in them or to them in the Church as beside Teaching and Baptizing N. 19. Behold I am with you all dayes even to the consummation of the world which signifyes that he would be with them in their Successours who were to continue for all Ages after the death of the Apostles with whom he could not be present in themselves to the consummation of the world who were not to liue to the worlds end as you say heere Did he or could he haue saied to your Church which then was not extant I haue many things to say vnto you but you cannot beare them now So we may apply the like words Did he or could he say to his Apostles I will be with you to the worlds end when they were not to be extant But the truth is when our Saviour spoke to his Apostles our Church was then extant in the Apostles and the Apostles were to liue to the worlds end in their successours and so our Saviours promise is fulfilled of being alwaies with the Apostles in their Successours 81. You object to Charity Maintayned that In the very text by him alledged there are things promised which your Church cannot with any modesty pretend to For there it is saied the Spirit of Truth not only will guide you into all Truth but also will shew you things to come But this is answered by what hath bene saied already Though it were granted that some thing was promised to the Apostles alone it doth not follow that the whole promise was so restrained as I haue shewed aboue Besides Christian Faith teaches vs many things to come as the comming of Antichrist the generall judgement and signes precedent to it The Resurrection of the dead The eternall punishment of the wicked and reward of the just c For this cause S. Anselm apud Cornelium a Lapide in 4. Ephes N. 11. teaches that by Prophets in that Text are vnderstood interpreters of Scriptures because per eas futura justorum gaudia malorumque supplicia hominibus praenunciant If by shewing things to come you vnderstand the Gift of Prophecy Do you hold it as certaine that every one of the Apostles had that Gift as that they were infallible in matters of Faith Are you certaine that every Apostle could haue written the Apocalyps of S. John So that indeed if you will needs haue a full parity between being led into all Truth and knowing of things to come you will be found not to be certaine that the Apostles were infallible in matters of Faith Morover it is to be observed that to be infallible was essentiall to the office of Apostolate or teaching the Church as the Gift of Prophecy is accidentall and was communicated to others as we read in the Acts as also it was accidentall to speak all toungs to haue bene called immediatly by our Saviour as S. Matthias was not and yet was an Apostle to haue inflicted Censure of Excommunication with some visible punishment and the like extraordinary ornaments or Priviledgs And therfore no wonder if infallibility in matters of Faith be communicated to the Church though the knowledg of things to come were not though indeed de facto God hath and ever will communicate the Gift of Prophecy to his Church as is certaine by the vndoubted Authority of the best writers of all Ages You see now that neither Charity Maintayned nor other Catholique writers cite the saied text by halfes as you affirme N. 72. seing the latter clause of shewing things to come makes nothing against them nor alters the sense of the text as I haue shewed But now good Sr. I beseech you reflect whom you impugne while you would perswade men that Charity Maintayned and generally our writers of controversies when they entreate of this Argument cite this text perpetually by hafes seing Dr. Potter Pag 151. cites this very same place and leaves out those words will shew you things to come for which you accuse vs of citing that sentence by halfes especially if you call to mynd that he brings that text to proue that the Church cannot faile in Fundamentall points which as I saied were no proofe if it were meant of the Apostles only as you would proue it was by the words omitted by the Doctor no less than by C Ma he will shew you things to come To all which I add that seing you say that text concerned the Apostles only it must signify an infallibility both in Fundamentall and vnfundamentall Points and therfore seing the Doctor confesses it to be verifyed in the vniversall Church she must be infallible in all Points But it is no wonder that you contradict your Client Potter since you so perpetually contradict yourself 82. In your N. 71. you seeke to divert me to the controversyes about publique service in an vnknowne tongue and communion vnder both kinds But you know Catholique Writers haue answered all that can be objected against vs in these two questoins and whatsoever you can alledg if it were of any moment as it cannot be it could only shew that Scripture even in that which to you seemes so plain is indeed obscure seing so many learned holy and laborious men see no such evidence as you pretend yea they are certaine that your pretended cleare interpretation is an Heresie Yet because you alledge against vs without any cause a greeke word edoke I must not omitt to tell you with truth that Protestants in this Point of the Sacrament shamefully falsify the Greeke Text 1. Cor. 11. V. 27. saying in their Translation Whosoever shall eate this bread and drinke this cup of the Lord vnworthily shall be guilty of the Body and Bloud of the Lord wheras the Greeke word signifyes vel or and so you should say Whosoever shall eate this bread Or drinke the cup c. which fraud you vse to proue the necessity of Communion in both kindes 83. Your N. 73.74 containe no difficulty which hath not bene answered Only I may note that you put some Objection in a different letter which in Cha. Ma. I find not The Promise that the Holy Ghost was to remaine with the Apostles for ever was not restrained to yet is verifyed in them because they remaine for ever in their successours as you will say they remaine in their Writings Your friged interpretation of ever that is for the time of their lives is confuted by what hath bene cited out of S. Matthew Chap. 28.20 I am with you all daies even to the consummation of the world And surely the end of the world signifyes a larger extent than the end of their lives Nay you are not content with limiting all Promises made to them to the tearme of their life but it seemes you make it not absolute but only conditionall even for that short tyme. For you say The spirit would abide

containe something against scripture For example whether according to the example of our Saviour the Eucharist were not to be celebrated after supper or at the tyme when we are wont to supp as Protestants commonly call it the supper which certainly you cannot avoyd by scripture alone but only by authority of the Church which practiseth the contrary And this is so great a doubt that Januarivs consulted S. Austine about it and S. Austine answers that we are to follow the custome of Churches though yet in the same Epistle Cap. 7. he saith Nonnullos probabilis quaedam ratio c. Some were moved with a probable reason that vpon one particular day in the yeare on which our Lord gaue the supper the Body and Bloud of our Lord might be offered ād receyved after meate as it were for a more remarkable commemoration The same I say of washing the feete and other circumstances which abstracting from the practise of the Church you can haue no certainty but that we are obliged to follow our Saviours example in them all And in particular for washing of feet our Saviour Joan. 13. V. 8. said to S. Peter If I wash thee not thou shalt haue no part with me And V. 14. you also ought to wash one anothers feet Mark the word ought which may seeme to sound a commād and was spoken not only to S. Peter but to all the rest Therfor vnless we rely on the churches practise Declaration and infallibility we must say that there is a command to wash feete either before we receyve the Eucharist or els absolutely without relation to that Sacrament because our Saviour sayd absolutely you ought to wash one an others feet Morover How will you assure vs that bread for the Matter of Consecration must not of necessity be vnleavened and the wine only of that kind which our Saviour vsed at that tyme Or if you may cōsecrate in any kind of wine why not in any kind of bread Which are things belonging not only to decency or circumstance but also to the substance of the Sacrament and though they belonged only to circumstance yet if they were forbidden or commanded in scripture the doing or omission of thē were damnable therfor S. Austine must suppose that the vniversall church cānot erre Neither cā he be thought to say these things are not vnlawfull but indifferent therfor it is madness to dispute against them if they be practised by the whole church but contrarily he must say the whole church practises them therfore they are lawfull ād it is madness to dispute against them which were not so if the whole church might erre neither had he sayd any more of the vniversall than of any particular church which ought not to be disturbed for things indifferent as you ibid Pag. 151. N. 42. deny not but it might be esteemēd pride and folly to contradict and disturbe the Church for matter of order partaining to the tyme and place and other circomstāces of Gods worship And yet S. Austine in that Epistle Cap. 2. having first mentioned things contayned in scripture adds these words But those things which we keep not as written but by tradition if they be observed through the whole world are vnderstood to be kept as recōmended and ordayned either by the Apostles themselves or by generall Councells whose authority is most wholsome in the Church and having given examples of things which are differētly observed in different places and countryes saith this kind of things is freely observed neither is there any better order for a grave and prudent Christian then that he doe as he sees done in that church to which he chances to come ād afterward he disallowes their proceeding who are cause of disturbance for things which can be decided neither by the authority of holy scripture nor by tradition of the vniversall church Therfor according to S. Austine if ōce we haue a tradition of the vniversall church we may ād ought to defend it without further dispute ād to impugne ād reject whatsoever practise or doctrine of any particular church or countrey though it may seeme to be occasion of trouble which we could not doe without pride ād folly vnless we were assured that the vniversall church cannot approue any vnlawfull practise or deliver any thing against faith ād therfor he saith Cap. 4. that he who alledges only the custome of his particular country will not speake out of scripture neither will he take his proofes frō the voice of the vniversall church dilated through the world Where we see S. Austine makes a difference between a particular and vniversall church and constantly ioynes togeather the Holy Scripture and the voice of the vniversall church either of which whosoever can alledg he may confidently stand for what they deliver And for this cause cap. 5. he saith that Januarius to whom he wrote was to consider whether that of which there was Question be contayned in scripture or be vnanimously practised by the whole church or of the third kind which is different in divers places and countryes of which third kind he saith let every one doe what he findes in that church where he fynds himself But of the two first kinds he speakes as I noted aboue in another manner that there is no doubt but that we are to doe what the Holy Scripture prescribes as also whatsoever the vniversall church doth practise and that to dispute against any such thing is most insolent madness What could haue bene spoken more cleare to shew that we are not to follow the vniversall church because we judg aforehand that what she practises is lawfull but because we learne by her practise that it is lawfull and so ought not to doubt quin ita faciendum sit that is ought to be so done and so we must learne of her both the practise and the lawfulness therof And consequently whatsoever is against scripture or the practise of the vniversall Church must not be ranked among the third kind of things of which he sayd none of those things are against Faith or Manners and contrarily whatsoever is of the two first kinds that is against scripture or the vniversall Church must be esteemed to be of a different nature and contrary to Faith or Manners and therfor saith he velemendari opportet quod perperam fiebat vel institui quod non fiebat Either that must be mended which was done amisse or that is to be ordayned which was omitted And therfor your saying here that it is not to be accounted pride or folly to goe about to reforme some errours which the Church hath suffered to come in and to vitiate therby the substance of Gods Worship is directly against S Austine and you cannot avoyd the crime of schisme by parting from the Church vpon such false pretenses nor of Heresy even by this most pernicious Doctrine that the vniversall Church may erre 210. From these places of S. Austine and what we haue sayd