Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	john_n	9,109	5	6.6439	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18610	The religion of protestants a safe vvay to salvation. Or An ansvver to a booke entitled Mercy and truth, or, charity maintain'd by Catholiques, which pretends to prove the contrary. By William Chillingworth Master of Arts of the University of Oxford	Chillingworth, William, 1602-1644.; Knott, Edward1582-1656. Mercy and truth. Part 1.	1638 (1638)	STC 5138; ESTC S107216	579,203	450

6. in these words according to most of your own expositions Vnlesse you eat the Flesh of the sonne of Man and drink his Blood you have no life in you If our Saviour speake there of the Sacrament as to them he does because they conceive he does so Though they may pretend that receiving in one kind they receive the blood together with the body yet they can with no face pretend that they drink it And so obey not our Saviours injunction according to the letter which yet they professe is litterally alwaies to be obeyed unlesse some impiety or some absurdity force us to the contrary and they are not yet arrived to that impudence to pretend that either there is impiety or absurdity in receiving the Communion in both kinds This therefore they if not others are plainly taught by our Saviour in this place But by S. Paul all without exception when he saies Let a man examine himself and so let him eat of this bread and drinke of this Chalice This a Man that is to examine himselfe is every man that can doe it as is confessed on all hands And therefore it is all one as if he had said let every man examine himselfe and so let him eat of this bread and drink of this cup. They which acknowledge Saint Pauls Epistles and S. Iohns Gospell to be the Word of God one would thinke should not deny but that they are taught these two Doctrines plain enough Yet we see they neither doe nor will learn them I conclude therefore that the spirit may very well teach the Church and yet the Church fall into and continue in Error by not regarding what she is taught by the Spirit 72 But all this I have spoken upon a supposition only and shewed unto you that though these promises had been made unto the present Church of every age I might have said though they had been to the Church of Rome by name yet no certainty of her Vniversall infallibility could be built upon them But the plain truth is that these Promises are vainly arrogated by you and were never made to you but to the Apostles only I pray deale ingenuously and tell me who were they of whom our Saviour saies These things have I spoken unto you being present with you c. 14. 25. But the comforter shall teach you all things and bring all things to your remembrance whatsoever I have told you v. 26 Who are they to whom he saies I goe away and come again unto you and I have told you before it come to passe v. 28. 29. You have been with me from the beginning c. 15. v. 27 And again these things I have told you that when the time shall come you may remember that I told you of them and these things I said not to you at the begining because I was with you c. 16. 4. And because I said these things unto you sorrow hath filled your hearts v. 6 Lastly who are they of whom he saith v. 12. I have yet many things to say unto you but yee cannot beare them now Doe not all these circumstances appropriate this whole discourse of our Saviour to his Disciples that were then with him and consequently restrain the Promises of the spirit of truth which was to lead them into all truth to their Persons only And seeing it is so is it not an impertinent arrogance and presumption for you to lay claim unto them in the behalfe of your Church Had Christ been present with your Church Did the Comforter bring these things to the Remembrance of your Church which Christ had before taught and she had forgotten Was Christ then departing from your Church And did he tell of his departure before it came to passe Was your Church with him from the begining Was your Church filled with sorrow upon the mentioning of Christs departure Or lastly did he or could he have said to your Church which then was not extant I have yet many things to say unto you but ye cannot beare them now as he speaks in the 13. v. immediatly before the words by you quoted And then goes on Howbeit when the spirit of truth is come he will guide you into all Truth Is it not the same You he speaks to in the 13. v. and that he speaks to in the 14 And is it not apparent to any one that has but halfe an eye that in the 13. he speaks only to them that then were with him Besides in the very text by you alleaged there are things promised which your Church cannot with any modesty pretend to For there it is said the spirit of Truth not only will guide you into all Truth but also will shew you things to come Now your Church for ought I could ever understand does not so much as pretend to the spirit of Prophecie and knowledge of future events And therefore hath as little cause to pretend to the former promise of being led by the spirit into all truth And this is the Reason why both You in this place and generally your Writers of Controversies when they entreat of this Argument cite this Text perpetually by halfes there being in the latter part of it a cleere and convincing Demonstration that you have nothing to doe with the former Vnlesse you will say which is most ridiculous that when our Saviour said He will teach you c. and he will shew you c. He meant one You in the former clause and another You in the latter 73 Ob. But this is to confine Gods spirit to the Apostles only or to the Disciples that then were present with him which is directly contrary to many places of Scripture Ans. I confesse that to confine the Spirit of God to those that were then present with Christ is against Scripture But I hope it is easy to conceive a difference between confining the Spirit of God to them and confining the promises made in this place to them God may doe many things which he does not promise at all much more which he does not promise in such or such a place 74 Ob. But it is promised in the 14. Chap. that this spirit shall abide with them for ever Now they in their persons were not to abide for ever and therefore the Spirit could not abide with them in their Persons for ever seeing the coexistence of two things supposes of necessity the existence of either Therefore the promise was not made to them only in their Persons but by them to the Church which was to abide for ever Ans. Your Conclusion is not to them only but your Reason concludes either nothing at all or that this Promise of abiding with them for ever was not made to their Persons at all or if it were that it was not performed Or if you will not say as I hope you will not that it was not performed nor that it was not made to their Persons at all then must you grant that the word for ever

the infallible guide of Faith You will confesse I presume he doth not and will pretend it was not necessary Yet if the King should tell us the Lord Keeper should judge such and such causes but should either not tell us at all or tell us but doubtfully who should be Lord Keeper should we be any thing the neerer for him to an end of contentions Nay rather would not the dissentions about the Person who it is increase contentions rather then end them Iust so it would have been if God had appointed a Church tobe judge of Controversies and had not told us which was that Church Seeing therefore God does nothing in vain and seeing it had been in vain to appoint a judge of Controversies and not to tell us plainly who it is and seeing lastly he hath not told us plainly no not at all who it is is it not evident he hath appointed none Ob. But you will say perhaps if it be granted once that some Church of one denomination is the infallible guide of faith it will be no difficult thing to prove that yours is the Church seeing no other Church pretends to be so Ans. Yes the Primitive and the Apostolique Church pretends to be so That assures us that the spirit was promised and given to them to lead them into all saving truth that they might lead others Ob. But that Church is not now in the world and how then can it pretend to be the guide of Faith Ans. It is now in the world sufficiently to be our guide not by the Persons of those men that were members of it but by their Writings which doe plainly teach us what truth they were led into and so lead us into the same truth Ob. But these writings were the writings of some particular men and not of the Church of those times how then doth that Church guide us by these writings Now these places shew that a Church is to be our guide therefore they cannot be so avoided Ans. If you regard the conception and production of these writings they were the writings of particular men But if you regard the Reception and approbation of them they may be well called the writings of the Church as having the attestation of the Church to have been written by those that were inspired and directed by God As a statute though pen'd by some one man yet being ratified by the Parliament is called the Act not of that man but of the Parliament Ob. But the words seem cleerly enough to prove that the Church the Present Church of every Age is Vniversally infallible Ans. For my part I know I am as willing and desirous that the Bishop or Church of Rome should be infallible provided I might know it as they are to be so esteemed But he that would not be deceived must take heed that he take not his desire that a thing should be so for a reason that it is so For if you look upon Scripture through such spectacles as these they will appeare to you of what colour pleases your fancies best and will seem to say not what they doe say but what you would have them As some say the Manna wherewith the Israelites were fed in the Wildernesse had in every mans mouth that very tast which was most agreeable to his palate For my part I professe I have considered them a thousand times and have looked upon them as they say on both sides and yet to me they seeme to say no such matter 70 Not the First For the Church may erre and yet the gates of Hell not prevail against her It may erre and yet continue still a true Church and bring forth Children unto God and send soules to Heaven And therefore this can doe you no service without the plain begging of the point of Question viz. That every errour is one of the gates of Hell Which we absolutely deny and therefore you are not to suppose but to prove it Neither is our denyall without reason For seeing you doe and must grant that a particular Church may hold some errour and yet be still a true member of the Church why may not the Vniversall Church hold the same errour and yet remain the true Vniversall 71 Not the Second or Third For the spirit of Truth may be with a Man or a Church for ever and teach him all Truth And yet he may fall into some errour if this all be not simply all but all of some kind which you confesse to be so unquestioned and certain that you are offended with D. Potter for offering to prove it Secondly he may fall into some errour even contrary to the truth which is taught him if it be taught him only sufficiently and not irresistibly so that he may learne it if he will not so that he must and shall whether he will or no. Now who can ascertain me that the spirits teaching is not of this nature Or how can you possibly reconcile it with your doctrine of free-will in believing if it be not of this nature Besides the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be a guide and director only not to compell or necessitate Who knowes not that a guide may set you in the right way and you may either negligently mistake or willingly leave it And to what purpose doth God complain so often and so earnestly of some that had eyes to see and would not see that stopped their eares and closed their eyes least they should hear and see Of others that would not understand least they should doe good that the light shined and the darknesse comprehended it not That he came unto his own and his own received him not That light came into the world and men loved darknesse more then light To what purpose should he wonder so few believed his report and that to so few his arme was revealed And that when he comes he should find no faith upon earth If his outward teaching were not of this nature that it might be followed and might be resisted And if it be then God may teach and the Church not learn God may lead and the Church be refractory and not follow And indeed who can doubt that hath not his eyes vailed with prejudice that God hath taught the Church of Rome plain enough in the Ep. to the Corinthians that all things in the Church are to be done for edification and that in any publique Prayers or Thanks-givings or Hymnes or Lessons of instruction to use a language which the assistants generally understand not is not for edification Though the Church of Rome will not learne this for feare of confessing an errour and so overthrowing her Authority yet the time will come when it shall appeare that not only by Scripture they were taught this sufficiently and commanded to believe but by reason and common sense And so for the Communion in both kindes who can deny but they are taught it by our Saviour Iohn