Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	body_n	holy_a	4,543	5	5.1003	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33192	Three letters declaring the strange odd preceedings of Protestant divines when they write against Catholicks : by the example of Dr Taylor's Dissuasive against popery, Mr Whitbies Reply in the behalf of Dr Pierce against Cressy, and Dr Owens Animadversions on Fiat lux / written by J.V.C. ; the one of them to a friend, the other to a foe, the third to a person indifferent.; Diaphanta	J. V. C. (John Vincent Canes), d. 1672.	1671 (1671)	Wing C436; ESTC R3790	195,655	420

S. Austin doubts whether those very affections men bear to things in this life which are lawfully had but lost with som grief may not burn and afflict them in that place of expiation as well as other venial offences and be som part of the wood hay and straw the Apostle mentions And truly the doubt is very rational and remains still a doubt But when your Disswader takes hereupon occasion to say that St. Austin doubted Purgatory I cannot doubt but that he wanted either sincerity in his heart or eyes in his head But in the time of Otho in the twelfth age of the Church the doctrin of Purgatory was got no further than a Quidam asserunt Some say so Sir Otho here cited to say quidam asserunt speaks not at all of any expiation after death as your Disswader would have us think but after judgment which som divines in those dayes held over and above that which their faith had delivered which opinion had then but a some say so for it as it hath also now and it was then and is now but a philosophical opinion Can you beleev your Disswader did not seo this It was truly if he did see it a gross and inexcusable insincerity to make Otho say it was only the opinion of som that ther was a purgation after death who expresly treats of that particular opinion concerning a purgation after judgment which their faith and religion did not reach unto But as I told you before I must not insist upon your Disswaders falsifications however they be various and very gross becaus that work is well don already and my design looks another way As he is to blame for making som Fathers think and speak what they did not so is he while he makes all the Fathers in general to acknowledg and practise as much in this point as any Roman Catholik beleevs and yet addes withall that those Fathers notwithstanding agreed not with the Roman doctrin which himself never declares what it is most palpably ridiculous But the doctrin of Purgatory is grounded faith your Disswader upon salse principles as upon a supposed distinction betwixt venial sins and mortal between sin and its obligation to punishment c. Sir if we would speak properly neither is this beleef of future expiations nor any other point of Catholik Religion to be called a doctrin or opinion or judgment of som divines or all divines or any such like thing For it is the faith as well of divines as other Christians unto which they as well as these submit all equally with the same resignation and no doctrin of any mans Upon the pin of this one mistake if it be a mistake and not rather a malicious wilfulness hangs all this your Doctors Disswasive which being removed all his whole book falls to the ground And therfor it were worth the labour to discours more copiously upon this subject which all Anticatholiks either understand not or dissemble that they may have the more ample field of scholastical Divines and som rotten Casuists to ride a hunting in when they chase Popery which the world must beleev to be a doctrin of divines And this doctrin must not be the doctrin of any one of their schools much less of all their schools but of this or that obscure man who followed no school at all nor any good thing that he delivered but som uncouth odd speech unheedfully dropt from his pen nor this candidly delivered neither as he spoke it but wrested and perverted against his meaning And this is the mode of chasing that wild beast of Popery with seven heads and ten horns made by the slight of ministers both terrible and yet at the self-same time ridiculous to people not to all for God be thanked there be very many grave and wise men in the land but only to the inferior and more numerous sort of people such as will stand to hear Jack Pudding talk in Bartholomew Fair. But I have not now time to enlarge my self upon this subject as it may deserv I say then that no Catholik faith which ministers express by the odions name of Popery is properly speaking any mans doctrin much less is it a doctrin grounded upon this or that principle as indeed all school doctrin is but it is a Catholik faith and beleef grounded immediately upon the veracity and truth of the Revealer our Lord and his Apostles But your Disswader speaks still of doctrin and Roman doctrin and grounds of doctrin as if he were utterly unacquainted with faith Christian faith and of all he is to speak imagining Religion to be som school conclusion of Philosophers wherein he is either notoriously mistaken or would in his heart have others most notoriously to mistake Wherfor although I could easily defend those scholastical grounds wheron he sayes the doctrin of Purgatory is built yet I must first tell him that which is of more concern both for himself and others to know namely that those are not be they true or fals any grounds of Purgatory at all nor is Purgatory a doctrin built upon those grounds What then are those assertions that som sins are mortal som not that the pardon of sin may stand with an obligation to temporal punishment c. They are Sir rational congruities invented by Catholik Divines the more fully to clear unto weak beleevers the rationality and truth of that old Christian Tradition concerning our expiatory sufferings after this life before entrance into glory But if we will look for more ancient and Christian-like grounds for this expiation so far as one busines of faith may be said to be grounded on another even as Gods attributes are said by school-divines one to flow from the other namely in order to our understanding which cannot otherwise think or speak of that most simple and infinit being the great depositum fidei affords other grounds far better more intelligible simple and easie grounds of Purgatory than those your Disswader catches at although even they be solid and good ones too As for example these Christians are culled and called out of darknes by the mercy of their gracious Redeemer unto purity light and holines which they are to practice and act all their whole life after and if they do otherwise they shall suffer accordingly so much of pain as they have had of unlawful pleasures to the despight of that precious blood that redeemed and brought them out of sin and darknes and of that holy Spirit of his wherwith they have been anointed every one as he hath acted in his body whether good or evil being to receiv accordingly after this life So that he who shall at all times cooperating faithfully with Gods holy grace keep his hands pure and heart clean from such enormities as may violate friendship with his Redeemer shall be in another condition at his departure then he who hath in his life time polluted himself and don injury to the sanctifying blood of Christ by

his labours too Sir if your Disswader had meant to say any thing to the purpos in this affair he should have clearly set down in this his section before he had discoursed further what is the Papists beleef and practice in this business But this he utterly omits and neglects to do lest he should spoil his own sport and thinks it enough in a rambling talk to say that the Fathers prayed for the dead the Fathers spoke much of intermedial states but no Greek Fathers no Latin Fathers agree with the Roman doctrin of Purgatory S. Cyprian denied it S. Austin doubted it the Scripture is against it the grounds for it are dubious apparitions for it are frivolous And he never speaks one word what that Roman doctrin of Purgatory is nor can I imagin what he fancies it to be If he do but speak against it be it what it will he has said enough So he thinks But Sir had he declared it as he ought to have don it had then clearly appeared that those Fathers who prayed for a joyful Resurrection to their friends departed who speak of a fire of purgation after this life of an intermedial state and purgations and delivery of souls thence were directly and perfectly of the now present Papists beleef and that St. Austins doubting whatever it was and the Greeks disagreeing in Florence and S. Cyprians affirming that ther is no place of repentance after this life so far as they are truly cited stand all very well perfect and completely with the Roman Catholik beleef and practice But what think you Sir of our English Protestant Church Does she pray or so much as leave it indifferent to pray for the dead as this Disswader speaks if it be not don in relation to Purgatory the name Purgatory I mean For if they pray for the refreshment ease and comfort of souls departed as ancient holy Fathers did ther is nothing els but the bare name remaining if those prayers bear any sence Hath the Protestant Church any altar or priesthood or sacrifice for the dead which all ancient Fathers both Greek and Latin speak of as the usage and custom of the Christian Church in their times Does any amongst them when he dies give alms either to priests or poor people or other friends to pray for his soul when he is departed hence Is not he looked upon that shall be heard to say for his deceased friend God give him rest or God grant him a joysul Resurrection as either som profest or at least a tacit and concealed Papist What is it this Doctour then tells us of the English Churches allowing prayer for the dead which our very Protestant articles condemn and all their writers have hitherto opposed Nor have they any Priests amongst them to perform any such rite in that way the Fathers speak of and used themselves on their altars which are all razed here to the ground And as for the people they neither do nor dare under the danger of being thought Papists if they had the mind either practise or commend any such custom But Greek Fathers never mention Purgatory as Polydor and Rossensis witness Where does Polydor and Roffensis witness that How would your Disswader have them mention it Purgatorium is a latin word and not to be found in greek writings Did not S. Basil pray to God for rest and pardon for the soul of thy servant N. N. Does not S. Chrysostom speak of his offering sacrifice for all those who slept before us c. and for the rest and pardon of thy servant N c. Does not S. Cyril frequently say We offer this sacrifice for our deceased Fathers and Bishops and all those who have departed this life c. And S. Epiphanius We make mention both of just and sinners c. And what is the Papists Purgatory for Gods sake but only such a condition of souls deceased as requires help from the prayers of the faithful living This I take to be the Roman doctrin or Catholik beleef both of the Eastern and Western part of the Church both Greeks and Latines wherein all ancient Christians unanimously agreed And your Disswader that he may leave it free for every mans thoughts to imagin what he lists never speaks himself what it should be But the Fathers prayed for those who perhaps never were in Purgatory as Apostles c. And they prayed too for those who perhaps were there or in that condition that required their prayers Truth is they prayed far differently for the just ones and other men as any one may see in those very Fathers insinuated in those your Disswaders words And if som just ones commemorated by the Fathers wanted not our prayers does this infer that no condition of souls deceased wants them or that those Fathers who prayed also for others then deceased as wanting those helps although in another manner than for the just should think so I trow not however your Doctour throws his ink about confusedly to blind our eyes But S. Austin doubted whether there were any Purgatory or no. And is it likely Sir that he who in his Enchiridion Cura pro mortuis Civitate Dei and several other of his works speaks so expresly of souls expiation after death and of the sacrifices which himself made being a Priest for soals deceased in particular for his mother Monica and her husband for that end so expresly I say and clearly that no Roman Catholik now either does or could possibly say more should doubt whether there were after this life any expiatory place or condition I will but set down two or three places of many in that holy Fathers works which may sutlice to show his mind Temporarias poenas alii in hac vita tantùm alii post mortem alii nunc tunc patiuntur 1. 21. de Civitate Dei Again Orationilus vero sanctae Ecclesiae sacrificio salutari eleemosynis quae eorum spiritibus erogantur non est dubitandum mortuos adjuvati ut cum eis misericordius agatur à Domino quam-eorum peccata meruerunt hoc enim à patribus traditum universa observat Ecclesia De verb. apost serm 34. Again Neque negandum est defunctorum animas pietate suorum viventium relevari cum pro illis sacrificium mediatoris offortur Ench. c. 10. The Disswader cannot but have read several such like passages in that eminent Doctor And the jest is that the place he cites for S. Austins doubting of Purgatory is one of those wherin he expresly teaches it So expert a Doctour is this of yours What is it then St. Austin doubted For he must needs doubt somthing Otherwise ther had been nothing for your Disswader to catch hold of Speaking therfor of those sufferings after this life before eternal bliss can be obtained in which condition such as upon a good foundation have built som light matter which the Apostle calls wood hay and straw may be saved yet so as by fire