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
A66962	Considerations on the Council of Trent being the fifth discourse, concerning the guide in controversies / by R.H.	R. H., 1609-1678.	1671 (1671)	Wing W3442; ESTC R7238	311,485	354

is equivalent to this Let all those eat my flesh and drink my blood that will have life It seems most reasonable 1. That such Precept be extended to all Communions whatever as well those private or domestick as the publick since in both possible to be observed For there occurs nothing in our Lords words distinguishing these Communions one from another or ordering a receit of the Cup in the one which shall be left at liberty in the other And so by such sence of Scripture as we have said the practice of Antiquity is condemned 2. That it be extended as to the receiving in both kinds so to the receiving them apart and to the drinking of the one as the eating of the other For the Scripture is no more express for the receiving of the blood than it is for receiving it separated by it self and for drinking of it By which the practice of the Eastern Churches is condemned who receive the Symbole of Christs Body only intinct in the Blood 3. Especially from that text in c. 6. John 53. That this precept be extended to all persons for whom we expect eternal life and so to Infants Therefore the communicating of them also in both kinds or one at least was a custom used in Antiquity Yet such a necessity by vertue of any Scripture-precept Protestants together with Catholicks deny and both desist from such a practice § 326 Again several other Texts we find in Scripture that may seem to have the force of Universal Precepts as much as any concerning communicating in both kinds As Act. 15.29 for abstaining from Blood and things strangled Luke 6.30 Of him that takes away your Goods ask them not again and Give to every one that asketh Matt. 6 17. When you fast wash your face and anoint your head c. 5.34 Swear not at all Matt. 23 9. Call no man your Father on the earth neither be ye called Masters The Quakers Precepts Salute one another with a kiss of charity or an holy kiss frequent in the Apostle Rom 16.16 1 Cor. 16 20. 2 Cor. 13.12 1 Thess 5.26 I have given you an example that ye should do as I have done to you Jo. 13.14 for the Clergies washing feet before the Communion Do this unlimited in St. Luke 22.19 for any Christian whatever his breaking bread or consecrating and distributing the communion If any be sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up not that every sick person that the Apostles prayed over should be cured and if he be in sins they shall be forgiven him James 5.14 15. urged as enjoyning extreme unction § 327 Now notwithstanding the shew of strict and universal Precepts yet in the understanding and practising of all these save the last Protestants conform to the judgment of former and present Church And in the last though Catholicks think themselves obliged to receive it as a Precept and accordingly practice yet Protestants deny the one and forbear the other Lastly some Protectants there be and those of note that deny any peremptory precept or command in Scripture as in these so in those urged for Communion sub utraque species * Vbi jubentur in Scripturis saith Bishop Montague † Origin Eccl. p. 396. Infantes baptizari aut Caenam Domini sub utraque specie communicantes participare Sexcenta sunt ejusmodi c. de quibus possumus profiteri Nil tale docet scriptura * Bishop White on the Sabbath p. 97. Genuine Traditions derived from the Apostolical times are receiv'd and honoured by us Now such are these which follow The historical Tradition concerning the numbers and dignity of the Books of Canonical Scripture The Catholick exposition of many sentences of holy Scripture Which indeed unless received there will be no conviction or cure of Heresies and Schismes Baptism of Infants observation of the Lords day The service of the Church in a known tongue the tongues used by the Apostolical times for God's publick Service the Church still continues unchanged The delivering of the Holy Communion to the people in both kinds i. e. for publick communions For as for private ancient Tradition many times practised otherwise * Spalatens de Rep. Eccl. l. 5. c. 6. Dico non esse adeo sub praecepto ut Eucharistia in cibo in potu semper à fidelibus sumatur quin ex gravi seu privatâ privatorum causâ possit cum fructu licite etiam sub solo pane sumi c. And indeed in the omnes added to Bibite Matt. 26. it seems clear that our Lord had no particular intention thereby to prescribe what every Christian was necessarily to practice because the Manducate as necessary as the Bibite is pronounced without an omnes But only to shew what he would have to be done at that time by all the other Apostles as well as by him whom he first delivered the Cup to For whereas several portions of the bread were severally given to every one of them Yet the Cup was delivered only to one from whom it was to be handed successively to all the rest and divided amongst them all Therefore St. Luke instead of omnes hath Take this and divide it among your selves § 328 In this point then the main Trial seems to be Whether Antiquity did indeed use such a practice as on several occasions where inconveniences happened of giving it in both to communicate persons in one kind only Which if found true it would be too great a temerity and boldness in a Protestant to alledge certainly or pretend Demonstration of the sense of any Text of Scripture contrary to that wherein both the present and ancient Church hath understood and interpreted it Especially as I said when these they stile Demonstrations do not convince others or if notwithstanding this they be good and sufficient Demonstrations then must they be so too for m●●y other Texts named before as well as for these touching communion to impose the same sence and universal preceptive force on them Yet against which sence Protestants are necessitated to concur in their judgment with Catholicks nay proceed further to deny some to be Precepts which Catholicks accept for such § 329 This Digression from § 320. I have made as hoping it might be beneficial to shew in some Controversies of consequence what small Foundation Protestants have to pretend Certainty and Demonstration against the former Church's Doctrine To which in the last place I may add that such pretence of Certainty against Church-Authority suffers a grea● prejudice from that which S. Austin hath observed that it is a plea used by all Hereticks Hoc facium saith he † Enarrat in Psal 8. Haeretici universi vetant credere Ecclesiâ proponente incognita certam scientiam pollicentur And he saith † De

practice as well of the Iconoclasts as the Catholicks nor any Controversie in those daies concerning it Thus the Seventh General Council whose whole business was the stating of this Question And see the comparing of the Honour given to Images with that to the Name of Jesus in a Synod held at Mentz A. D. 1549. since the Reformation c. 41 in the larger Acts of it † Apud Vasquez in 3. Thom. Disp 108. c 14. Codicem oculis perlustrans cum ad venerabile tremendum nomen Jesu devenerit caput aperit suspiciens in coelum oculos attollit ob id omni reprehensione Idololatria suspicione caret siquidem non literas c. sic honorat sed cogitatione veneratione mentis suae ad eum honorandum i. e. latria rapitur cujus memoriam hae literae ei suggerunt Cur ergo superstitionis aut Idololatriae reus peragitur qui ante Imaginem crucifixi Domini caput aperit aut procumbens adorat c. And see Vasquez who cites this Synod thus entitling his c. 11. Disp 108. in 3. S. Thom. Eodem modo atque Imagines nomen Jesu alias res sacras naming Crucem vasa sacra lib. Evangeliorum esse adorandas And see Suarez Disput 54. § 6. Card. Lugo de Incarnatione Disp 36. § 6. saying the same I have the rather mentioned here the reverence given at the name of Jesus because though that to the sacred utensils and Holy Gospels is grown into desuetude among Protestants yet this other is still retained When therefore we speak of that Superior Honour latria §. 323. n. 2. or Dulia that is given or due to the Exemplar I mean either the internal honor of the soul or also external of the body for the latria Divine worship consists of both and herein the external act receives its specification from the internal and not one but both these we equally give to our Lord then also when we pray to him not-before or without an Image or if you will when in the middle of our prayers an Image is presented before us I say when this Superior Worship is spoken of though here we uncover our Heads we kneel 〈◊〉 and ●●brace it yet is the Image neither objectum nor Ratio Adorationis but only Adjunctum as the Cardinal hath it De Imag. l. 2. c. 23. Ipsa Imago nec est suppositum quod adoratur nec ratio adorationis sed quiddam Adjunctum a Circumstantial an Inductive a Motive thereof For the mental intention here wholy directs as it can at pleasure to the Prototype these outward notes of Honour some of which as kissing or embracing are accidentally and concomitantly applied to the Image Neither is such external latrical worship conveighed to the person represented either by or through the Image as a medium to it any way so to facilitate or promote the acceptance thereof or ingratiate it with the Prototype But the Image is a meer circumstance of such Adoration as time and place are and any creature of God may be Yet a circumstance very beneficial for reminding us of such duty as also for rendring this service more fixt and steady or intense and devout This for worship due to the Ptototype Next as for the inferior relative Veneration exhibited to their Images Catholicks do not here pretend or affirm any peculiar presence of our Lord or his Saints or any vertue either natural or accessary and derivative in any such Image for which it should be worshipped or honoured or our requests to have any more access or efficacy by or through any such Image upon the Exemplar or person represented Or again the Exemplar any greater influence by or through it upon those who supplicate him before it these are Heathen fancies derided by Christians lastly pretend no advantage in the use of such Images either to render our prayers or worship more acceptable to our Lord or his Saints or more effectual to us save only as the retaining of such a grateful memory of our Lord and his Saints is conceived a thing well-pleasing to them And as the frequent beholding also such representations may excite and increase our Devotion Affection Imitation c. and these again performed obtain a greater reward Things standing thus on the Catholick side §. 323. n. 3. as most certainly they do I ask what certainty or demonstration can a Protestant here produce of any other error or fault in the Church unless he will dispute here against some subtile expressions of some School-men or some practice of rude people The first of which he is neither tyed by the Church to justifie nor the second to follow In this po●nt if any tryal necessary it seems to be Whether the present Church continue to teach what the former hath defin'd For which see the late Council of Trent referring to that ancient 〈◊〉 of 〈◊〉 and sufficiently expressed in a very eminent stating of this point Whether the practice of some ignorant people in the Church be so faulty as some would make it And if it be whether the Church teaching otherwise be chargable with it or obliged to take away Images for it Lastly if here a fault in the Church Whether a Subject of hers obliged to nothing in this matter unlawful may for such her fault quarrel with her and desert her Communion For the Fourth Communion in one kind Here since it is granted by Protestants § 324 * † See Confess Wirtenberg Chamier l. 9. c. 8. Confess Protest in the Diet at Ausburg as also taken for Principle by Catholicks † Conc. Trid. Sess 21 cap. 3 Can. 3. That Christ is wholy and entirely contained and exhibited in either species taken singly and in every least Particle of either species Christs Body Blood Soul Deity suffering no more separation since his Resurrection so that none need fear the being deprived of our Lords precious Blood by receiving only the Symbole of his Body Since this I say is agreed on The Question only is Whether there be any absolute Precept in Scripture commanding alwaies to all persons the communicating in both kinds Now Catholicks think this matter that there is no such precept sufficiently cleared by the practice of Antiquity and the purest times Which on several occasions gave it in one kind only and this when there was no case of absolute necessity to give it in one kind but then alwaies indeed some inconvenience in giving it in both which is still pretended when the Church administers it in one Now such practice could be in no times lawful if there were a Divine Precept absolutely to all persons enjoyning the contrary But if such universal precept there be § 325 enjoyning a necessary Communion of the Cup As Drink ye all of this Matt. 26 27. Or Do this in remembrance of me Luk. 22.19 Or Except ye eat the flesh of the Son of man and drink his blood ye have no life in you Jo. 6.53 which