Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	bread_n	13,356	5	8.3577	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81350	An apologie for the Reformed churches wherein is shew'd the necessitie of their separation from the Church of Rome: against those who accuse them of making a schisme in Christendome. By John Daille pastor of the Reformed Church at Paris. Translated out of French. And a preface added; containing the judgement of an university-man, concerning Mr. Knot's last book against Mr. Chillingworth.	Daillé, Jean, 1594-1670.; Smith, Thomas, 1623 or 4-1661.	1653 (1653)	Wing D113; Thomason E1471_4; ESTC R208710	101,153	145

who did not likewise hold the conclusion viz. that the soul is mortall With what face dare you venture to assert it since Tertullian and many other Authors of very great esteem were of that opinion and S. Augustine did rather approve it then condemn it since I say they did openly believe the first of these positions and expresly deny the second So S. Hilary according to the true consequences of that opinion which he held concerning the impassible nature of Christs body seems to me to have been obliged to denie the truth and realitie of our redemption And yet who dare impute so grievous an impietie to such a Saint I should never have done should I resolve to set down here all the examples that may be alledged to this purpose These two suffice to shew that whoever maintains an ill opinion is not therefore to be held guilty of the consequences of it S●ppose then it were true as it is not That from the belief of the Lutherans concerning the Eucharist it would follow That we must adore the Sacrament Since they own not this consequence nay on the contrary strongly reject it It would be an extreme injustice to ascribe it to them And as it would have been a want of charity in the primitive Christians to have avoided the Communion of Tertullian or S. Hilary upon protence that from their opinions touching the originall of the soul of man and the nature of the body of Christ there followed many propositions which are impious and contrary to our faith since they rejected and abhorred them so would it be in my mind a great oversight now to separate from the Lutherans upon this pretended consequence from their opinion concerning the holy Sacrament if it could be deduced thence as it cannot Since they themselves protest that they will not acknowledge it But as for them of Rome 't is quite otherwise For the adoration of the Eucharist is a consequence of their doctrine concerning this point both de jure and de facto that is it plainly follows from it and they expresly professe and practise it 1. De jure it follows from it For if the subject which we call the Sacrament of the Eucharist be in its substance not bread as we believe but the body of Christ as they hold 't is evident that men both may and ought to adore it seeing that the body of Christ is a subject adorable And then it follows from it 2. De facto they practise it For who knows not that there is not any one Article in all the Romane religion which is professed more publickly pressed more severely exercised more devoutly then this of adoring the Host Since then they hold this article both de jure according to the plain consequences of their belief in the point of the Eucharist and de facto in their confessions and practises and That the Lutherans on the contrary hold them not neither in one manner nor the other neither in thesi nor hypothesi 'T is cleare That our bearing with the latter without separating from them for the diversitie that is between them and us about the point of the Eucharist doth no way inferre that we should do as much with the former CHAP. X. That the dignitie and excellency of the Eucharist doth not hinder it from being a grievous and deadly offense to adore it if it be bread in substance as we believe Object BUt you 'l say That you esteem it a rude comparison to liken the adoration which the Church of Rome gives the Eucharist to the services that the profane Pagans or debauched Israelites gave to mere creatures For they adored idols whereas the Eucharist is a divine Sacrament So that it seems an abuse of the Scripture to scare us with those threats and curses that it denounceth against such kind of people seeing the object which they served was so different from that which Rome will have us to adore We confesse we perform this action but 't is to one of the Institutions of our Master and for you to equall that and compare it with an idol 'T is very unbeseeming Answ Thanks be to God we have a clean other opinion of the Eucharist We hold it as it is indeed a very holy Sacrament of the body and bloud of our Lord to be one of the most precious instruments of his grace which being lawfully and rightly celebrated communicateth to us all the treasures of heaven the flesh and bloud of Christ the pardon of our sinnes the peace of our consciences the sanctification of our souls and the right to a blessed immortalitie Farre be it from us to give it the profane and infamous name of an idol We will not say that it is simply and onely bread and if any of us do chance to speak so in saying that 't is bread he means in regard of the substance of the thing not in regard of its vertue or dignity in regard of which we believe that it is quite another thing from bread We should take the word in the same sense that Gregory Nyssen doth on the like subject who speaking of the water in Baptisme Orat. in Bapt. Christ p. 803. tom 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith That it is nothing else but water he means in its nature For in the grace 't is another thing beside water and both the Scriptures teach it to be so and all Christians believe it and this holy Doctour particularly witnesseth it in divers places Id. ibid. p. 801. c. 4. orat Catech. c. 33. We therefore do willingly give to the Sacrament all those advantages and respects that justly belong to it and not to any idol But if this be a creature as we believe it to be the excellence and dignitie thereof as great as you set it forth will not at all excuse their crime who adore it For the Lord forbids us to adore not base or vain things onely as onions and the Cats of the Egyptians and the idols of the Pagans which have not any subsistence in nature or any where else except in their false imaginations but he forbids us generally and absolutely to adore any creature what ever it be whether it creep upon the ground or shine in heaven whether it swim in the water or flie in the aire animate or inanimate visible or invisible corporeall or spiritual profane or sacred comprehending under the same condemnation all those who worship any creature what ever it be as guilty of the same crime and subject to the same punishment And de facto the thing is very evident for this adoration which we give to God being an acknowledgement of his Soveraignty a duty like to the love which a woman oweth to her lawfull husband Who doth not perceive that it is a manifest crime to give it to any other but to him that the differences of the subjects to which men give it are no way considerable in this particular seeing though they

Marcellus which was CCC and old yeares there were not two hundred Bishops made in all by all the Popes of Rome One in a yeare was a rare matter He saith not a syllable of the erecting any Arch-Bishoprick or Patriarchate all that time Not a word of forreign Bishops travelling or sending to Rome to beg Priviledges and Confirmations or to take an oath of fidelity and obedience But to come closer home and to the purpose The story of the seaven British Bishops and many other very learned men but especially the Monks of Bangor is very remarkable and may be read at large in the history of Bede set forth by our learned M r Whelock from p. 110. to 119. wh●re it is said that these Monks of Bangor were divided into seven parts see also Bromton's Chronicle p. 780. the least whereof consisted of three hundred and That they told Augustine plainly that they would not relinquish their ancient customes without the consent and leave of their Countrymen And when Augustine had made a long speech to perswade them to be subject to the Pope of Rome Dinooth their Abbot answered him briefly in these words Bid ispis c. S r H. Spelmans Councels p. 108. Be it known unto you and without doubt that we are all and every one of us obedient and subjects to the Church of God and Pope of Rome and to every godly Christian to love every one in his degree with perfect charity and to help every one of them by word and deed to be the children of God And other obedience then this I do not know due to him whom you call the Pope or that he hath right to challenge or to require to be the Father of Fathers This obedience we are ready to give and to pay to him and to every Christian continually Besides we are under the government of the Bishop of Kaerleon upon Vske who is to oversee us under God to make us keep the spirituall way Would you know what became of these Monks hereupon Episcopi Abbates Doctores contra morem Ecclesiae Romanae viventes à Rege Ethelfrido vastante gentem Britonum ad nihilum redacti sunt cum tribus millibus Monachorum monasterii de Bangor qui in campum bellatorum adducti sunt ut Regi adversa imprecarent Hi omnes ut fertur de labore manuum suarum vivebant c. Thus far Gervasius printed by M r Bee p. 1632. See the sixteen immunities p. 1386. And S r H. Spelman citeth out of the ancient Annals of Gisburn these words p. 26. Till the time of K. Hen. 1. the Bishops of S. Davids were there consecrated by their own Welsh Suffragans VVITHOUT MAKING ANY PROFESSION OF SUBJECTION TO ANY OTHER CHURCH Not to insist upon the translating the Pall into little Britain he that would reade more to this purpose may peruse RR. Armach his discourses of the Religion anciently professed by the Irish and Brittish chap. 8 9 10. de primordiis Eccles Britan. the eight first chapters ERRATA In the Preface p. 6. l. 3. which by consequence over p. 7. l. 17. indispensable p. 9. l. 14. be in schisme or heresie p. 10. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. 34. intreat him for p. 16. l. 35. Cellot de Hierarchia p. 17. l. 9. the Christian Moderatour mentioneth p. 18. l. 15. Beza Luther ibid. l. 17. dele Luther p. 31. l. 30. dele John of Leiden p. 32. l. 30. chymes In the Apologie p. 22. l. 27. not to S. Paul p. 26. l. 11. unbeseeming at the least p. 62. l. 23. dele not p. 40. l. 13. nature among unintellectual beings p. 73. l. 13. Rimmon In. p. 83. l. 5 7 ate p 87. l. 3. in a slight ibid. l. 24. alone p. 88. l. 28. his conscience To the most vertuous Lady MARY de LANOU wife to the Marshall of THEMINIS MADAM HAving a designe to justifie in this Book That it is not permitted to a conscience which is satisfied in the knowledge of our Religion to continue in the profession of the Romane and desiring to confirm that by example which I think I have proved by reason I have not found any more illustrious than that which you have been pleased to give in the sight of heaven and earth in quitting the Romane Communion which is so sweet so pompous and advantageous in worldly respects to cast your self into the lap of the true Church as low and desolate as it appeareth in carnal eyes This brave and gallant action highly befitting your Name and Bloud hath demonstrated more evidently than any words of mine are able That the souls of those who believe as we do cannot enjoy the peace of God nor assurance of his grace nor hope of his glory in the communion which You have quitted For these things are all that you find among us worth speaking of all other advantages do far more abound among them nothing but these can you look or hope for ' midst us who are destitute of all the rest But You have judged that this rich pearl of the Gospel is alone worth far more then all other commodities beside so have rather chosen to hazard the rest to assure your self of this than to endure for assuring the rest to run any the least danger in the world of missing this jewell MADAM It is the Almighty who hath inspired into You so holy and so wise a resolution and hath given You strength to put it in execution at so unfavourable a time Whereat the Angels in heaven rejoyce whereat the Church on earth praiseth Him Amidst so many evils which she suffereth and more which she foreseeth 't is matter to Her of great comfort that in an age so full of ill examples she can find some souls of your quality and merit that have courage to disdain reproach and can rank themselves under the Crosse of their Saviour Even they who approve not your change admire your vertue and cannot deny but that 't is a rare and singular generositie which causeth you to preferre the contentment of your conscience before all other considerations But besides the joy that your conversion hath brought to those of the Church and the admiration that it affects them with who are out of it I hope that your example will be to the great edification of all strengthening the one in the Communion wherein they live and drawing in the other Which MADAM is the cause of my mentioning this to you in my entrance most humbly beseeching you to take it in good part and to suffer your name to shine in the front of this small book to give weight and light to its discourse and to invite all such as shall read it to imitate You in preferring the grace of Heaven before the interests of earth and the solid hopes of Eternity before the petty joyes of these few moments which we passe here below Which favour if I may as I hope I shall obtain from your

us she would have us receive with the same faith and respect all the traditions which she approves of Besides the repose and rest in the Kingdome of heaven which she with us promiseth to the faithfull she will have us to believe another in Limbo a prison for children that die without baptisme And besides the torments of hell which she with us threatens to the wicked she denounceth to the faithfull another like it in purgatoric These and severall others like to these are the positions which she addeth to the true and fundamentall Articles of the good Old Christianity and which are the points that divorce us from her Communion For every one knows how carefully she hath established them in her Councels how daily she recommendeth them in her Schools and pulpits how rigourously she exacteth them in confession having long since pronounced and oft since daily still proclaiming and repeating That she esteems them Hereticks Enemies of Christ and worse then Infidels that reject these opinions or any of these And which is more offensive yet not content to teach them by the voice of her Doctours she imprints them in the hearts of her people through continuall observation and use so that among them of her communion the practise of these additionall Articles makes more then a full half of what they esteem Christianity For the greatest part of their service consists in invocation of Angels and Saints in adoring the Sacrament in worshipping images in offering up the Sacrifice of the Altar or in partaking of it in making Confessions and exercising other ceremonies But as for us all the world knows that we have quite another opinion of these matters We content our selves with the intercession sacrifice and monarchy of J. Christ and can joyn to Him neither Saints nor Priests nor the Pope in any of those three qualities which the Scripture of the New Testament attributes to none but Him alone We deem His bloud sufficient for the purgation of our souls having never learnt that either S. Paul or any other Saint was crucified for us nor That after this life the Saints shall enter into any other place but onely one of repose and rest After Baptisme and the Lords Supper we desire no other Sacraments not having heard in His Word that he hath obliged us necessarily to go to the eare of any Priest to receive his absolution or to the hand of any Bishop to have his chrisme We dare not adore the bread which we break nor the cup which we blesse because all confesse That it is not permitted us to adore any but God onely We can neither invocate creatures since we have in the Scripture neither commandment nor example for it nor prostrate our selves before images since we have expresse commands therein against it We scruple at making any thing an Article of our Faith which we have not heard in the Word of God be he an Apostle or an Angel that evangelizeth So that since we find nothing in the Scripture of abstinence from meats distinction of times and other Romane ceremonies nor of the Limbus of infants or purgatory we cannot yet be perswaded that it is necessarie for us to believe them CHAP. VI. That our Separation ariseth not from particular matters of fact or private opinion but from such things as are believed generally by all the Romane Church and so that it is not like to the schisme of the Donatists I Might yet alledge many other differences but this little may suffice to let you see what are the main reasons which oblige us to separate from Rome Whence it appears how unjust a comparison it is that I say not impertinent and silly which some make of our Separation to that of the Donatists For they pretended not to find any thing in the doctrine of the Catholick Church from whence they separated which was contrary to their belief Both the one and the other taught the same faith read the same books exercised the same services The Donatist entring with the Catholicks found nothing either in their belief or discipline which he had not seen and learn'd in his own But as for us 't is impossible that we should enter into the Communion of the Church of Rome without swearing to many doctrines which we formerly never learn'd in the schole of the Scriptures without receiving Sacraments which are utterly unknown to us without bowing our knees before images which is absolutely forbidden without adoring a thing for God whose Deitie we know not without acknowledging him to be the Head and Husband of the Church whom we know to be but a mortall man without subjecting those consciences to an humane which are taught and wont to submit unto none but a divine Authority And as for that which the Donatists alledge That Felix the Ordainer of Cecilian Bishop of Carthage did in former times deliver up the Holy Scriptures to the Pagans during the persecution though it had been true as indeed it was not the Catholicks having clearly justified their innocence in this point by many irrefragable testimonies supposing I say it had been true that he had committed this fault who seeth not that this is not a cause in nature like to those for which we make our separation For this was a matter of fact and not a doctrine a fact of one man that is of Felix alone and not of the whole body of the African Church So that it should have given the Donatists no occasion or cause of separating from Cecilian much lesse any just cause of breaking communion with all Africk For suppose that Felix the Ordainer of Cecilian had committed this fault yet 't is cleare That he did not teach or think that it was lawfull for him to deliver the H. Scriptures up to Infidels but on the contrary by denying that he committed it and standing upon his defence as he did he confessed plainly by consequence that it was a fault The Donatists then might have continued in that communion without any way staining either their Creed or their manners without being forced either to do or believe any thing against their consciences But for all that supposing which yet is manifestly false that Cecilian had defended and preach'd publickly in his pulpit That it was permitted Christians in times of persecution to deliver up the books of HOLY WRIT to the enemies of the Church and supposing again which 't is not fit now to examine that this errour were pernicious and inconsistent with a true faith I cannot discern how the Donatists had any just cause of avoiding the communion of the successours of Cecilian or other Bishops of Africk who unanimously held taught and preached that to commit such a fault was a weaknesse unbefitting the soul of a Christian and made all such submit to the rigours of Ecclesiasticall discipline whom they found guilty of it This crime or what ever you will imagine it was onely Felix's or perhaps Cecilians but not any mans else The