Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	new_a	remission_n	sin_n	6,816	5	4.9786	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01007	A paire of spectacles for Sir Humfrey Linde to see his way withall. Or An answeare to his booke called, Via tuta, a safe way wherein the booke is shewed to be a labyrinthe of error and the author a blind guide. By I.R.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1631 (1631)	STC 11112; ESTC S102373	294,594	598

their subiects though he did permitt the vse thereof to others some tymes more sometymes lesse according to the difference of tymes places and persons But this of the extent of the Popes power in this kind is not a matter for this place but it pertaineth to that disputation of the Popes authority in general It is enough heere if we proue the same power and vse of giuing Indulgences now as was in most ancient tymes as the Councel of Trent declareth and you your selfe confesse in as much as you graunt that Indulgence and Pardon was granted by the Byshops then Which we proue to be the same now for neither doth the Councel of Trent stand saying who hath more or who hath lesse of that power for that was needlesse the question being with Haeretiques who denyed the power wholy to be in God's Church 5. The difference then betweene our Indulgence and that of the primitiue Church is not in this that is in the power of granting it Wherein thē you may say as you seeme indeede to say that it consisteth in this that ours is by application of the merits of Christ and his Saints which we terme the treasure of the Church And that their was a free relaxation without any such reguard to this treasure But the difference cannot also be in this for the Bishop's power whereby he did pardon then was grounded in the merits of Christ for what he did he did in the person of Christ as S. Paul saith of himself in forgiuing the Corinthian Neither did he forgiue the guilt of the temporal punishment wholy gratis or freely without any manner of satisfaction to the iustice of Almighty God in as much at lest as these penances were imposed for satisfaction for the fault in the sight of God alsoe this I say the Bishop neither did nor could doe for Christ himself did not forgiue sinne soe but by shedding of his bloud For as S. Paul saith in lege sine sanguine non fit remissio In the Law there is no forgiuenes without bloud Heb. 9.22 Whereby the holy Apostle proueth that without the shedding of Christ's bloud there is noe remission of sinne and all forgiuenes of sinne as well for the guilt as punishment is dependent thereof Wherefore what the Bishops did forgiue in this manner they did forgiue by application of Christ his merits Now these merits were not new but the former merits of his life and passion for Christ did consummate all by one entire oblation of himselfe as S. Paul saith Heb. 10.14 if then it were by vertue of those merits then must they needs lye in store ready to be applied to men as they did dispose themselues to receiue the fruit of them and the Pastours pleased to dispence them and why then may not Christ's merits lying thus in store for the neede of all men be compared to a common treasure and be called by that name Soe farr forth then as those Pardons were grounded in Christ's merits or granted by application of them to the penitent there is noe difference betweene theirs and ours 6. Now for the merits of the Saints you seeme to say that they had noe part in those indulgences that is those Indulgences were not giuen by application of the merits of the Saints But therein you are also mistaken Sir Humphrey For euen in that place of Saint Paul wherein you allow him to speake of Indulce he saith he doth forgiue the Corithian not onely in the person of Christ but for their sakes also which importeth the prayers and deserts of Saints to haue some place in the bestowing of that indulgence and soe likewise it was the practize of the Primitiue Church as you cannot but know for Martyrs that had made a good confession of their faith and endured torments for the same to make intercession to the Bishops for releasing part of the punishment dew to others who out of weaknes failed therein and what was this but by applying the superaboundant merits of the one to supply the want of the other and that this was not by way of impetration or fauour onely at the Bishop's hand but by application of the very Martyr's merits appeareth by Tertullian Tertull. lib. de pud cap. 12. who being become now an Haeretique did reprehend that custome saying that a Martyr's merits were litle enough for himselfe without hauing any surplusage to helpe others withall wherein yet he doth not seeme to deny this application if men haue to spare of their owne satisfactions as noe question many and almost all great Saints haue For though they may continually as long as they are in this world increase in grace and merits for soe much as pertaineth to essential merit without hauing to spare but rather still needing which kind of merit they cannot part with to others yet for that other fruit of their works and sufferings which pertaineth to satisfaction and temporal punishmēt dew for their owne sinnes they may haue sufficient for themselues to spare also to helpe others For example a man falleth into some one sinne for which he cometh to be soe sory after that he betaketh himself to a state of penance during his whole life leading the same in great austerity of fasting watching praying and in the exercise of all Vertues and it may be hauing first obtained pardon of the fault it self by harty contrition and humble confession by those good works obtaineth also remission of the temporal punishment within the space of 1. 2. 3. 7. 10. or 12. yeares for examples sake he then leading the same life still 20. 30. 40. 50. 60. yeares more as many haue done what shall become of all that satisfaction which is ouer and aboue for that sinne or sinnes which he committed before it doth not perish nor passe without fruite though not of him yet of others at least who are members of the same mistical body with him soe then some men haue merits superaboundant to this effect and these merits may be communicated to other members of the same body and these merits are not lost nor forgotten by almighty God though they be not applied presently why may not they then be said to lye in deposito as money in a treasury 7. In this therefore is not the difference betweene our Indulgence and those which you allow wherein then I see not vnlesse it be that we extend our indulgence to the dead as indeed you seeme to make it in part To this I may answeare first that it is another controuersy or another point at least of the same controuersy For Indulgences are applied in a different manner to the liuing and the dead and that definition which you giue that Indulgence is an absolution from the guilt of temporall punishment doth not pertaine to the dead for absolution is a iuridical act to be performed by a Superiour and iudge towards an inferiour and a subiect being vnder his power which the soules in Purgatory are

named but by way of forbidding them and by way of commanding Bishops to reforme such things euen as delegats of the see Apostolique where there is neede Which is soe apparent that the Knight is faine to confesse it after in these words Neither did these men seeke reformation in manners onely but in the doctrine it selfe Wherein together with the contradiction of his owne former lye he telleth a new one to wit in saying that we seeke a reformation in the doctrine whereof he nameth some particular points as priuate Masse Latine seruice c. Which is most false for the doctrine is the same still and euer was that though the fruite were greater when the people did communicate with the Priest sacramentally yet the Masse in that case is neither vnlawfull not is to be called priuate both because the people communicate spiritually and also because the Masse is offered by the Priest as the publique Minister of the Church It wisheth indeede that the standers by did communicate not onely spiritually but alsoe sacramentally without euer mentioning the reformed or rather deformed Churches 8. What error then doth the Councel heere acknowledge Againe the knight saith that though the Councel doe not allow the celebrating of Masse in the vulgar tongue yet it commandeth Pastors and others that haue care of soules to explicate and expound to the people some of those things that are reade in the Masse and asketh thus how neere these men doe come to our doctrine who doth not perceiue I answeare that doe not I Sir Humphrey nor I thinke any man els That hath ordinary common sense You condemne all Masse The Councel alloweth it you condemne priuate Masse The Councel approueth that which you call priuate Masse but denieth that it is soe called Priuate as you would haue it The Councel speaketh of Masse the true and proper Sacrifice of the new Law you would make men beleeue it speaketh of your sacrilegious Supper In our Masse and Communion as the Councel teacheth is offered and distributed the true real and substantiall Body and Bloude of CHRIST IESVS and what it saith hereof you most madly would make me beleeue were spoken of your empty and imaginary communion The Councel teacheth that the Masse is not generally to bee celebrated in the vulgar tongue you would all publique prayer soe made and therefore condemne the Catholique Church for celebrating in Latine which the Councel alloweth O madnes of a man then to talke thus as if the Councel came neere to him when it saith yea to his nay and nay to his yea 9. But hauing thus substantially proued the Councel to agree with him and finding other places of the same soe euidently against him hee will needs haue the Councel contradict it self and for that end bringeth certaine contradictions as he wisely taketh them to be One is that the Pope in his Bull of profession of faith saith that the vse of Indulgences is most wholesome for the people For which hee might haue cited also the Councel more thou once and that yet the Councel cōfessed the scandal that came by them was very great with out hope of reformacion which is not cōtradiction betweene the Councel and Pope but a flatt corruption of the Knights the Pope speaking of one thing to wit Indulgences in themselues the Councel in this place speaking of the men that had the promulgacion of them and the gathering of the almes For preuenting whose auarice abuses there had bene soe many remedies vsed formerly in other Councels but to none effect that this Councel thought good to take that office wholy out of such mens hands and take another course with it What seeming contradiction is heere Another of his cōtradiction is that the Councel approueth those Masses wherein the people doe not communicate and yet wisheth that the people were soe deuoute as to communicate sacramētally Is not heere a stout cōtradiction as also that the Councel approueth Masse in an vn knowne tōgue and yet will haue the Priests especially vpon Sundayes and Holidayes to declare some of that which is read or some mystery of the holy Masse Doe not these two agree very well I doe not see what the Man meaneth 10. And to conclude this wise section he talketh somewhat of reformacion hindered by some principall men as one Nicolas Scomberg a Dominican Cardinal Citing fowre or fiue most haeretical books namely forbidden in the Romane Index and among them the history of the Councel of Trent not named in the Index because it came out since but written by an Arche-haeretique and noe lesse detested by Catholiques then any of the rest Which I passe ouer as of noe account nor alleadged to any purpose As for reformacion who can say it is hindered but onely by Haeretiques For what els hath the Counce● of Trent done but reformed all abuses of manners where it is or can be receiued and for errours of faith taught by Haeretiques it hath vtterly condemned them and banished them from the eares of al Catholiques What reformacion then hath it hindered but the haeretical reformacion wherevnto Cardinal Scomberg said well if you and your history of Trent say true that it was noe way to yeild a iott to Haeretiques for it is not indeede for the practize of the Church hath euer beene to the contrary shewing thereby that the way to ouercome haeresy is wholy to resist it and though that thing wich the Haeretiques teach or would haue practized were before indifferent yet for their vrging the same vpon their haeretical grounds it hath beene absolutely forbidden least wee might seeme to haue yeilded to them and soe confirme them or drawe Others to beleeue them or their doctrine who to reprehend and contradict the Catholique Church many tymes make things of indifferency to bee of necessity that they forsooth may seeme the onely Wisemen in the world and the Church of God subiect to errours Which I could proue by many examples if neede were And heerewith I make an end of this chapter wherein I haue disproued the Knight and conuinced him of manifest falshood in both the things by him pretended shewing in the one that the Councel acknowledged not any corruption in matters of faith but onely by Haeretiques and in the other that for corruption of manners which it acknowledged it hath vsed all possible meanes to redresse them Of Sir Humphrey's 4. Section whereof the title is this That many learned Romanist conuicted by the euidence of truth either in part or in whole haue renounced Popery before their death CHAPTER IIII. 1. I Could heere before I goe farther aske what this maketh for the Visibility of the Knight his Church For suppose it were true and that we did yeild him his saying that many haue fallen from the Catholique faith to be Protestants as it is cleare that many haue for otherwise there had neuer beene any Protestants in the world Doth this make his Church visible in former tymes or doth

Gerson's treatise in the margent which as he there acknowledgeth shewes the causes I there reprehended him for it as may be seene heere chap. 9. § 5. n. 7. Now as it seemes reflecting vpon his owne absurdnes therein in his 4. edition he doth not say that Gerson shewes the causes as he said before but declares them himself out of Gerson saying they were these to wit The length of lay mens beards the lothsomnesse to drinke after others the costlinesse and difficulty of getting wine the frosts in winter the flies in sommer the burden of bearing the daunger of spilling and the peoples vnworthines to equall the Priests in receiuing in both kinds Thus farre are Gerson's words as he citeth them in a different letter continuing the discourse himselfe in this manner And thus for longe beards and vnsweet breathes for a litle paines and noe great charges for frosts in winter and flies in summer I say for these and the like Catholique considerations pretended in the Councel of Constance the church of Rome abolished Christ's institution and laide Anathema vpon all that at this day maintaine the contrary Soe Sir Humphrey prouing himself as impertinent in setting downe Gerson's discourse lamely and ridiculously as he did before in not setting it downe at all for better declaratiō whereof I shall heere put downe Gerson's words as they lye Gers tract de com laico sub vtraque spe which are these Vnde dicunt plurimi Theologi c. Wherefore very many diuines say that the custome of not cōmunicating the layity vnder both kindes especially since the multiplication of the faithfull hath beene lawfully and reasonably introduced this for the auoidind of manifold daunger of irreuerence and scandal in the receiuing of this most blessed Sacrament The first daunger is in spilling the second in carriage from place to place the third in the fowling of the vessels which ought to bee hallowed not handled or touched ordinarily by lay-people and much lesse ought the consecrated wine to be sold in shops as it is said to be with such men that is the Bohemians whoe stood for the vse of the chalice the fourth is in the longe beards of lay-men the fifth in the keeping thereof for the sicke because in the vessel it may become vinager and soe the blood of Christ would cease to be there being neither to be receiued nor to be consecrated a new without Masse and soe it might come to passe that pure vinager may come to be giuen in steed of the blood of Christ besids that in summer flies would breede how close soeuer the vessel should be shut some tymes also it would putrify or become as it were noisome to drinke and this reason is very efficacious as also for an other reason when many had drunke before And we may aske in what vessel soe great a quātity of wine should be consecrated at Easter for ten or twenty thousand persons the sixt harme is in the costlinesse of wine at lest in many places where there is scarce wine found to celebrate withall in other places where it is not to be had but at a deare rate beside there would be daunger of congeling or turning to ●ee Againe there would be daunger of credulity and this many wayes First that the dignity of the layity is as great in the receiuing of this Sacrament as that of Priests Secondly that soe to doe was euer and is a matter of necessity soe all that haue done and doe thinke practise or teach otherwise haue perished and doe perish and generally all as well clarks Doctors and Prelats whoe haue not opposed themselues against such a custome by word and writing and that they haue peruerted the scripture Thirdly that the vertue and force of this Sacrament is not more principally in the consecration then in the receiuing Fourthly that the church of Rome doth not thinke rightly of the Sacraments nor is heerein to be imitated Fiftly that general Councels and particularly this of Constance haue erred in faith and good manners Sixtly it would many wayes be occasion of sedition and shismes in our part of Christendome as experience sheweth in Bohemia Hitherto are the words of Gerson by the onely reading and comparing whereof it will easily appeare how badly Sir Humphrey hath delt as well in culling out some few reasons of least force as also in deliuering them not in the author's phrase as they lye but in a certaine ridiculous fashion of his owne for first he mentioneth not the two maine heads which containe all the rest and are chiefly to be reguarded in the administration of Sacraments to witt irreuerence and scandall then among the daungers of irreuerence he leaueth that which may most easily happen and cannot indeede be well auoided to wit that with longe keeping as when it is kept for the sicke the species of wine would turne into vinager that it would otherwise corrupt become noysome which Gerson seemeth to count his chiefe reason for he saith of it that it is a very efficacious one Sir Humphrey also leaueth out that other reason that either the vessels wherein it is kept must be let to grow very fowle or be touched and handled by lay people both which are contrary to the reuerence dew to this holy Sacrament he leaueth out that point of scandal in selling of the cōsecrated wine to saue the credit of his bretheren of Bohemia whoe vsed soe to doe He leaueth out the manifold daungers of scandal by mis-beleif to wit that heereby men might come to beleeue that it were a matter of necessity that heereby they might come to condemne all that haue taught or practised the contrary or not opposed it that heereby they might come to condemne the practise of the Romane church and condemne general Councels of error in faith all which the Knight was pleased to passe ouer putting downe onely those other which he thought he might make better sport withall for which purpose he also altereth Gerson's words for whereas he speaketh of a little paines noe great charges Gerson saith nothing of paines for charges he saith the quite cōtrary to witt that the charge is very great in some places and in others that there is not wine to be had sufficient for the people but onely very little for the Priest to say Masse withall and for altering Christ's institution Gerson saith the expresse contrary to wit that it is an error to say that there is any such institution and that there is noe more necessary by diuine institution but that we doe not contemne it as saith he Doctors teach of Confirmation and Extreame Vnction which are said to be Sacraments not of necessity Which truth being supposed I see not but Gerson's reasons may be good and sufficient to proue his intent which was to shew the manifold irreuerence and scandal which might come by the vse of both kinds for exāple is it not an vndecent thing to see