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	present_a	6,701	5	7.0558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92140	A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.	Rutherford, Samuel, 1600?-1661.	1649 (1649)	Wing R2379; Thomason E567_2; ESTC R203453	351,532	454

c. What reason in nature can there be to punish the one and not the other for it may with as good colour of reason be said that all the Lawes in the old Testament for drawing of the sword against Sodomites Adulterers and such like were typicall and temporary and are done away now in Christ for Christ will have these converted in as spirituall a way by the onely power of the word of God as the other and no where in any expresse law in the New Testament doth God command to use the bloody sword against them more then against blasphemers And to remove these grosse sins out of Christian societies by the sword is no lesse a carnall and a bodily afflictive way of dealing with their consciences as to deal so with seducers and it s enough to that negative argument that no where it is expressed as a dutie of the Magistrate under the New Testament to use the sword against false teachers nor does our Saviour or the Apostles rebuke the Magistrate for omitting of their dutie in this Yea Paul 1 Cor. 6. 9 10 11. when he shewes that some of the Corinthians abused their body with mankinde were theev●s drunkards extortioners he no where saith that it was the Magistrates dutie to take away their head for Sodomie which certainly it was and that by the verie law of nature but he was Gods instrument for their conversion by the power of the word ver 11. and 1 Cor. 4. 15. as he laboured to convert the Galdehians who sometimes worshipped dumb Idols and the Ephesians who worshipped the vaine Idol Diana Act. 19. yea nor is there any New Testament law for taking away the life of a murtherer for that of our Saviours Math. 26. 52. all they that take the sword shall perish with the sword except we say it was so a Judiciall law among the Jews as it was a law of nature Gen. 9. before there was a Common wealth erected among the Jews cannot be called a new Testament law to Peter and John and the disciples who were obliged at that same verie time to keepe the passeover and to be subject to all the Jewish laws CHAP. V. Of Fundamentals A Foundation saith Pareus Iren. c. 9 is that which is in the lowest place of the building to beare up that which is built upon it and without which the building cannot stand That then must be the foundation of faith and salvation which is precisely necessary to be believed by all that are saved Alardas Valek gives us four fundamentals facienda vitanda things to be done and eschewed in the Decalogue 2. credenda to be believed in the Creed 3. roganda to be sought from God in prayer 4. ●surpanda things to be practised as the Sacraments How the repenting thiese knew all these I see not yet a taste of some of them ye may see and with the infused life of God he was ready to believe and doe the rest For the first he knew robberie and violence to be damned in the Decalogue we are justly here and repented 2. for the second he believed in Christ as a King the Son of God and a Saviour Christ was accused that he called himself the Sonne of God and a king when the man saith of Christ this man hath done nothing amisse he believes him to be the Sonne of God and the Saviour who had the keyes of paradice at his girdle 3. he prayes to him Lord remember me when thou comes to thy Kingdome 4. for externall worship or Sacraments it is like he knew little yet he confessed Christ a King when his disciples denyed him and fled and the world persecuted him Cycillus Hyerosolymitian reduceth them to two the knowledge of points of faith 2. the doing of good works Had he added according to the new covenant it were good Calvin saith epist 182. I refuse not the Augustine confession Cui pridem volens libens subscripsi sicut eam Author interpretatus est Yet in the 10. article thereof the substantiall bodie and blood of Christ is said to be really present under the spece of bread and wine Ambrose in cap. 9. Lu. negat Christum qui non omnia qua sunt Christi confitetur It is onely thus farre true the that hath sufficient meanes of believing what the word saith may confesse all truths of Christ and doth not denie Christ but as some doe not all the good they may yet have a saving disposition to it though either they through infirmities leave it undone or through want of oportunitie yet believing are saved So these that want means of knowing and confessing all truths yet have the habit of faith to believe them though they never actually confesse them doe not deny Christ Though Irenem l. 1. c. 3. Tertullian de Virginibus velandis Augusti to 10. de Tempore sar 2. and Russi●●● in the exposition of the Creed say that which is called the Apostles Creed came from the Apostles yet there is no sufficient ground for us to believe the authentick Authoritie of it Conrad worships while he was yet sound de pausis just it necessariis deserendi papatus par 1. dis 1. the 29. saith of these points that are contained in the Apostles Creed some things are simply necessarie for salvation without which faith and repentance cannot be 2. some not so necessarie yet profitable and of themselves saving 3. other things by consequence and by accident are necessarie not of themselves and separate from the fundamentals the Church of Rome erres in the fundamentals in the doctrine of our Saviour and his offices in the doctrine of merit humane satisfactions indulgences the Scriptures the Church In the 2. they erre about baptisme the Lords supper confirmation unction pennance though of themselves they happily deprive not of life eternall yet because the subject about which the matter is versed is most necessary they are pernicious errors These of the third sort touching creation providence mortification though of themselves they might be called errours simple ignorance yet for the dangerous consequences they are pernicious heresies Mr. John Durie in his Theological consultation maketh three sort of necessary points 1. these without the knowledge of which Christ cannot be known in the covenant of grace nor by faith retained which are comprehended in the paction of the covenant 2. saving points which secretly lurk in these necessirie points yet by just and evident consequence may be deduced there from though they be not in the expresse words of the covenant 3. some things that are profitable the expresse knowledge whereof conduceth to the fuller knowledge and faith of these things necessarie yet are not such but Christ may be believed by simple soules and rested on for salvation without such a precise forme of speaking Augusti de Trinit l. 14. c. 1. It is one thing to know what we are to believe another thing how or with what certaintie we

that the sword is a kindly means to force outward performances for the Magistrate as the Magistrate does not command these outward performances as service to God but rather forbids the omissions of them as destructine to man for example a Physician commands fasting Pastors after the example of James commands fasting when judgements are on us the physician commands it in so farre as eating troubles the common societie of humours members and temper of the body and the Physician forbids eating so as he will have no more to do with the patient if he will disobey and so trouble the temper of the bodie which is the onely object the physician works on Pastors command fasting to be in sincerity for afflicting and humbling the soul under the mightie hand of God So the Magistrate forbids cutting of a veine or shedding of blood as a thing troubling the peace of humane societie yet his command is not a direct means of preventing diseases in the bodie of a subject and for healthie living But the Physician commands to cut a viene and to shed blood for health and to prevent a disease and sinnes neither against the Magistrate nor God in so doing so doth the Magistrate not directly command going to Church as a worship to God so as his commands have influence on the conscience as the Pastors commands have but he commands going to Church and hearing so as the omission of hearing harts the societie whereof God hath made him a civill and politick head in this latter sense must Lactantius Tertullian and others be taken otherwise these words the Religion of another does his neighbour neither good nor ill in rigour are not true the ill example of others in Idolatrie brings ill upon all the Church Deut. 13. 5. yea and the fierce anger of God v. 17. Again La●●antius saith false Religion cannot be compelled but he denyes not that Christians may punish blasphemies in true religion 2. he denyes we may propagate the Gospel among Pagans with the sword both which points we teach There 〈◊〉 saith he of force and injurie because Religion cannot be compelled the business is to be tran●acted by words rather than blowes that there may be willingnesse Let them enemies of the truth draw the sword or sharpnesse of their wi●● if their reason be good let it be produced we are ready to 〈◊〉 if they teach nothing more cleare then that he speaks of the Pagans that would force Pagans worship on Christians we beleive nothing of their Religion whilt they are silent as we cannot yeeld to them while they rage against us let them imitate us and declare the reason of the whole matter for we Christians doe not allure as they Pagans frequently object to us but we teach we prove we demonstrate therefore none by us are kept against their will for he is unprofitable to God who wants devotion and faith and yet no man departs from us when the truth detains him But saith Celsus fol. 84. if in the time of Lactantius Christians killed men for their religion no man can doubt but Lactantius in these same generall words inveighs against Christians who would compell men to their faith against their will and that he abhorres the violence of ours against hereticks Answ These are of a wide difference to kill blasphemers and false teachers for spreading heresies and blasphemies and to compell them by warre and fire and sword to be of our Christian Religion As I hope to prove for the formers lawfull ●he later unlawfull It s true Lactantius speaks of all Religion true and false that we are to compell none with the sword to any Religion but he no where saith that the Magistrates may not kill open and pernicious seducers and false teachers who pervert others for the Magistrate is not to compell yea nor to intend the conversion of a pernicious seducer but to intend to take his head from him for his destroying of souls And Lactantius denyes Religion after it is begotten can be defended that is nourished and conserved in the hearts of people by the sword but by the word and Spirit Those are farre different tormenting and pietie saith he nor can violence be conjoyned with veritie nor justice with crueltie And again but as in Religion so also in defending of Religion they are deceived Religion is to be defended not by killing but admonishing others read by being killed not by crueltie but by patience not by wickednesse but by faith But here he speaks of defending in a hostile way by killing those that will not be of our Religion be it the Pagan religion and most develish not of defending the Christian professors from the infection of wolvish seducers by the sword of the Nurse-father of the Church who is to defend good men and to execute vengeance on evill doers For in all this Lactantius speaks of such a violence as is without teaching parati sum●s andire si doccant tacentibus certe nihil credimus But suppose some father were in that errour as Augustine was but retracted it though Augustine 〈◊〉 we may compell man to the faith yet 〈◊〉 of improper compulsion and of Donatists the such as are 〈◊〉 the Church whom he thinks the Magistrate on 〈◊〉 to punish which is not a compelling of the 〈◊〉 to the sound faith but an act of justice in punishing him for his 〈◊〉 of heresi●s to the perverting of the faith of others Upon these 〈◊〉 is Cyrilius saith Moyes Law is one and he Kingdom of C●●●t is wholly heavenly and spirituall and 〈◊〉 ●efore hath spirituall 〈◊〉 and spirituall armour and therefore a spirituall not a car●●● sword to punish the enemies of this Kingdom 〈◊〉 Christian men But he speaks of 〈◊〉 without the Church who as I constantly 〈◊〉 are not with warres and the sword to be compelled to 〈◊〉 the Christian Religion and therefore a●deth on the 〈…〉 did fight against Amorites Canaanites and 〈…〉 with 〈…〉 of iron but he speaks not of the Laws 〈…〉 24. and 〈◊〉 in which death was decreed for the false Prophet within the visible Church At 〈…〉 the fathers have 〈◊〉 with unsound Emperours who have tollerated 〈◊〉 Arrians and Jews but that is no law for us But the other point is that though these that are without are not to be compelled to embrace the true Religion it followeth nto that the Magistrate should not 〈…〉 Prophets or pernicious teachers such as Baals 〈◊〉 who openly 〈◊〉 the people of God to Idolatr●● 1. Become the Magistrate cannot 〈◊〉 ought not to compell 〈…〉 lyars to be 〈…〉 it with their own as well as they must be such externally no more then he can compell them to inward fear love faith in God and to the externall performances 〈◊〉 But it doth not follow that therefore the Magistrate cannot command externall acts of mercie c●●astitie selfe-contentednesse and should not punish murther adulterie theft robberie perjurie for to punish these makes many

Though I had all knowledge saith also though I had all faith yea though I gave my goods in the poore and my body to be burnt I am nothing that is I cannot bee saved or any other then a damned hypocrite that tinkles like gold and is but brasse now by this reason to give to the poore to believe omnipotency in miracles should not be commanded of God Davenentius thinkes a Generall confession of the Catholicke Church sufficient and that betweene us and Lutherans there is not required a confession in particulars controverted But it is true Lutherans and we agree in most fundamentalls but a confession in generall fundamentals when expounded and believed practically by each side as it must be must have contrary senses to each side now this way the Jewes and Samaritans both agreed there was one God and that the Messiah should come and that he should tell them all things yet one confession common to both that each might believe and be saved was not possible for Christ saith Joh●● The Samaritans worshipped they knew not what but salvation is of the Jewes And should Christians and Jewes agree in one generall confession drawne out of the Old Testament that there is one God that the Messiah is he that dyes for the sinnes of his people that the Decalogue it a perfect rule 〈◊〉 we could not sweare and subscribe that confession for 〈◊〉 expounded by the Jewes it could not be the doctrine of the Old Testament nor any part of the word of God but 〈◊〉 contradictory thereunto as any point of heathen Divinity for fundamentalls to some may be and are untruths to others even this that the Messiah Christ is the Saviour of the world both Iewes and we say but they meane one thing by Messiah we another so we cannot have one faith nor one confession I deny not but these were pious conferences that at Lipse an 1631. in which there were on the one side Matthias Hocus Polycarpus Leiserus Henricus Haffuerus on the other side Joan. Bergius Joan. Crotius Theophilus Nenbergius who went through the Augustine confession and agreed in the truth almost in all At the agreement or concord of Marpurge an 1529. were Luther Melanthon Osiander Brentius Stephanus Agricola who brake not the bond of peace with Zwinglius Bucer Hedion there present At the conference of Wittingberge an 1536. where were present Capito Bucerus Musculus and other grave Divines of higher Germany on the other side Luther Melanthon Pomeranus Cruciger in which Luther said brethren If ye teach and believe that the true body and true blood of the Lord is exhibited in the Supper quod hee percept●o vere fiat and that truely or really there is a receiving thereof we agree as brethren but the truth is there were contrary faiths touching the presence of Christs body and blood in the Sacrament and therefore I humbly conceive all such Generall confessions as must be a coat to cover two contrary faiths is but a daubing of the matter with untempered mortar much dealing like this was in the Councell of Trent in which neither Papist nor Protestant was condemned and yet the truth suffered I speake not this as if each side could exactly know every lith and veine of the controversie for we prophesie but in part but to shew I cannot but abominate truth and falsehood patched up in one confession of faith for if two men should agree in such a bargaine A covenants with B to give him a ship full of spices B promises to give an hundreth thousand pounds for these spices A believes they are metaphoricall spices he gives B believes they are the most reall and excellent spices of Aegypt B promises a hundreth thousand pounds of field stones A expects good reall and true money this were but mutuall jugling of one with another It were another consideration if both sides agreeing in this Generall confession were ignorant and did neither know nor believe any sense that were destructive to the true and sound sense of the Confession for then they might be saved by or in one and the same faith of this General Confession whereas now the contrary senses of this Confession make them now not one Generall but two particular 〈◊〉 and contradictory faiths for the question is whether the side believing the Generall Confession with a sense in the consequence that destroyes the text have any faith at all of this Generall Confession For it is a question to me whether a Turke hath the faith of this point that there is a God since he believes positively so many blasphemous fooleries of this God as the Alcharon suggesteth and whether a Papist as a Papist believes Christ to be the onely one Saviour of sinners since withall he believes so many thousand Gods and true Christs to be at once in sundry places and so many blasphemies against the nature offices and essentiall properties of Christ as the Romish faith teacheth But ye will say it is not charity to say that Papists have not the faith of the one onely Saviour seeing he would dye for that point and for the consequences that there bee many Saviours if the monster of tran-substantiation stand yet he neither knows nor believes the logicall consequence nor the consequent but hates both to wit if the bread bee truely and really the Saviour that dyed on the crosse ergo how many hoasts and consecrated breads there bee there must be as many a thousand ten thousand Christs and Gods yea he would be burnt quick before be deny this truth there is but one onely Saviour the Son of Mary then if yee hang him or 〈◊〉 him for believing transubstantiation since he is otherwise a 〈◊〉 pious and just man ye hang him for the meere ignorance of a poore logicall consequence and for no blasphemy and the like may be said of Familists Antinomians and others who as they say are godly men and cannot see the logicall consequences and absurd blasphemies that you with your wit deduce from their doctrine for their sou●e hates these blasphemies as much as you Ans I say not for believing tran-substantiation only men are to be hanged the question now is of bodily punishing hanging and burning quick are particular kinds of punishing in which I should be as sparing as another man but the question may draw to this whether the Laws of England Scotland be bloody and unjust that ordains seminary Priests and Jesuits whose trade it is to seduce souls to the whole body of Popery to bee hanged I conceive they are most just Lawes and warranted by Deut. 13. and many other Scriptures and that the King and Parliaments of either Kingdomes serve Christ and kisse the Son in making and executing these Laws 2. I see nothing said against bodily punishing of such as teach transubstantiation to others for the Idolaters and Seducers in the Old Testament believed the same way there is one true God Jehovah that brought them out

endeavour the extirpation of Schisme and whatsoever shal be found contrary to ●ound doctrine c. be levelled onely against the Congregational men it was not fa●re to draw them into a Covenant to destroy themselves It s disservice to the State to spoyle the State of so many Godly and brave men and seemes to be but the birth of that challenge against these men to bee the Sanballets and Tobia's of this present worke and is the highest breach of love Answ It is apparent the Congregationall men he meaneth are the Independents who would have their Churches gathered out of true Churches Who will not be called Schismaticks as if ensis and gladius were not one thing then this Author levelled these words against Presbyterians as the Schismaticks for where ever one Church is rent from another true Church one of the two is the Schismatick Church sure but the Author will not have Independents the Schismaticks then was it faire to levell these words in the Covenant against Presbyterians and draw them in a Covenant to destroy both their soule and body 2 The Congregationall men were not drawne but they came to another Kingdome with faire words to draw Presbyterians in a Covenant and said and swore to indeavour uniformity and yet practise this day multiformity of Religions and have put to the saile the blood of many gallant men in Scotland that so they may buy with their lives cursed Liberty of Conscience But will it not be bitternesse in the end 3. The Author hints at a story that fell out in the Assembly of Divines where I was witnesse Mr. Phi. Nye having sworne to endeavour the preservation of Presbyterian government in the Covenant was pleased in the face of the Assembly in the hearing of that renowned Generall of England for the time the Earle of Essex and many other honourable and noble persons to declaime against Presbyteriall government as formidable to States and free Kingdomes as of old some called Jerusalem the rebellious City and the Prelates the same way burdened the Generall Assembly of the Church of Scotland but Mr. Alexander Henderson a man for piety learning prudency and singular moderation from zeale not from the spirit of gall and wormewood as the Authour slanderously speaketh said they were the words of Tobiah and Sanballet to hinder the worke of Reformation now whether that worthy man spake what hath now come to passe let the godly Divines of the Assembly be judge 4. We know no service to the State done by these men but that they set up with the sword all the blasphemous and hereticall Sects and Religions that Th. Muncer or John of Leydon phancied contrary to the oath of God for they all professed they were for the Covenant many of them did sweare it with what conscience to perfome let Crumwel and others speake God will not be mocked which is such disservice to the State of England as cannot but draw downe from heaven the vengeance of the Lord and the vengeance of his Temple upon the land or was it fair when the Congregationall men did hide their conclusion of liberty of conscience would keepe that intended Idoll in the bottome of their heart and joyne in Covenant with Presbyterians and sweare against multiformity of Religions in words known to be contrary to the sense of those who drew up the Covenant contrary to sense and reason and the same words of the Covenant and now obtrude on us multiformity for uniformity 5. The Authour insinuates as much as not to give them liberty of conscience as a reward of their valorous fighting is disservice to the State But ingenuous workmen speake of their wages before they ingage in the work but to keepe up any word of liberty of conscience untill the worke bee ended and it come to disbanding is no fair bargaining but rather in plaine English either sell to us Law Liberties Religion and give them to us beside our arreares or we must be a perpetuall standing Army to governe England and manage Religion with the sword and to set up all Religions and destroy the Covenant and the Protestant faith and live upon the sweat of other mens browes The Covenant with a faire interpretation may be urged against Presbyterians and for the Congregationall way as well as otherwise The Covenant binds no man nor number of men to State or Church for their parts respectively to any paterne or degree of Reformation conformity or uniformity with other Churches but what shall satisfactorily to them and each of their consciences appeare to be according to the word of God and such a Reformation doe the Congregationall men desire pray preach endeavovr for and after in the pursuance of the Covenant as if there had beene no such outward Covenant obliging them would yee have men driven in droves to the Sacrament still and the pretious and the vile mixed and Idol-shepheards suffered and Bishops Courts and Consistories continued had these beene beaten downe had not we under God as a forlorne hope first given them battell how can ye say we hinder Reformation when we are for a further and purer Reformation your selves being judges you would ●it down on this side Jordan we would advance Si● you quiet if you will not helpe us as we helped you Answ When you of the Congregationall way that is of the Church way for none are Churches but you we are excommunicated and all else but your selves did sweare to endeavour the preservation of the Reformed Religion in the Church of Scotland in doctrine worship discipline and government which to your consciences and all the Reformed Churches is Presbyterian can the Covenant be turned against Presbyterians as well as against you 2. You write and preach that the government Presbyterian is Popish Antichristian more tyrannicall then that of Babel of Aegypt so all your way and particularly Mr. Burton in his conformities deformity and your Independents in the Assembly yet you did sweare to endeavour its preservation and all the Independents in both Houses spake against it as tyrannicall and have voted to clog it with Erastianisme I would beleeve Erastus if he had sworne to endeavour the preservation of it better then your oath I think Pagans would not sweare to endeavour the preservation of any religious way which with tongue pen lawes and sword they endeavour to undoe and extirpate see if distinctions will defend it against the common enemy and whether these words according to the word of God expounded by you will save you from the quarrell and wrath of God for a broken Covenant Passe over the Isles and goe to Turkey to America and see if such a thing as this hath been 2. The Covenant bindes no man saith he to any degree of Reformation but what shall satisfactorily appeare to each mans conscience to be according to the word of God 1. Then the Reformed Religion in Scotland in doctrine worship and government according to the word of