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	spiritual_a	4,664	5	6.9444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45632	Some reflections upon a treatise call'd Pietas Romana & Parisiensis, lately printed at Oxford to which are added, I, A vindication of Protestant charity, in answer to some passages in Mr. E.M.'s Remarks on a late conference, II, A defence of the Oxford reply to two discourses there printed, A.D., 1687.	Harrington, James, 1664-1693.	1688 (1688)	Wing H834; ESTC R6024	66,202	96

the Pope and the Council of Trent unless they believe and say a great deal more These and many more such passages that occurr in this Appendix will probably amaze the Reader if he know not the Examiner's avow'd principle which he says is to lye and to forswear himself deliberately for a good purpose We have seen in this last Paragraph how he proves by the Replyer's own confession that there is no Real Presence But this being the main point of difference upon which this Replyer insists the Examiner resolves to search a little deeper that is to repeat the old Tale with as little truth and judgment as he told it us before Though to do him right he has added some Sentences which afford a large field of fresh matter For a sample wee 'l run over one of ' em Now it cannot be imagined that the Liturgy-makers should translate the words of the Mass Why the words of the Mass if the Form was older than the Mass as it must be if it were of that Antiquity he allows it or Why translate when he just before owns the addition of divers words which is contrary to the rule of translating unless the words added explain and illustrate the Original He says indeed these words more effectually conclude the Popish notion but it is by asserting the quite contrary For the form is The Body of our Lord Jesus Christ which was given for thee c. i. e. the Body which was offer'd for thee upon the Cross the Sacrament whereof the Priest holds in his hands But to return to his charge against the Liturgy-makers 't is that they should intend to give the English words a quite different signification from the Latine without giving any notice of it to the People Should we for argument's sake suppose we cannot with truth grant that the true signification of the Latine is as he pretends because that form was in use before Transubstantiation was thought of and indeed the Reformers did not introduce a new meaning of the form but restor'd the old But of this too they should have given notice So they did if Writing Preaching Printing suffering Imprisonment and Martyrdome were sufficient to give notice at least they gave such effectual notice that the very Mechanicks in those days understood both the Popish and Reform'd Doctrine much better than the Publisher and his Catholicks do in ours He goes on That the people who had been brought up to understand not the Latine Service I hope 't was well if the Priest did that no but the Real Body of our Lord by corpus Domini custodiat c. as they still understand by the Body of our Lord in the English Form if they are of the Church of England that they the next day should hearing the same words in English understand only the Real benefits c. which they never were taught to understand and not understand how these benefits could be eaten which they need not and perhaps no man can understand or given by the Priest or how they were given for rather than to the people since they knew that only the Elements were given by the Priest to the people as Symbols of the Body and Blood which were given for the people as neither how they should preserve the receivers Body i. e. to everlasting Life which they knew they did not but that it was one of the benefits of receiving Christ's Body that it should preserve the Receiver's Body and Soul to everlasting Life which neither the Elements nor the natural Body it self if receiv'd only by oral manducation could do that all these things should be done of which not one was pretended looks so heynous that truly our Author and the Catholics have too great a kindness for the Church of England than to impose upon her He means charge her with such abominable prevarication sufficient to drive away all men from her Communion In good time I suppose the false English was put in to salve the lyes for not only our Author but our Editor too has both for the Church and himself too great a kindness than to accuse her for prevaricating No he detests prevarication more than Image-worship no halfpenny shall induce him to declare for that for he knows by experience what it is and left the Church of England's Communion only to avoid it Thus we see how much work a man of art can cut us out when he searches a little deeper The Reader who I doubt before this is tir'd as well as I am will dispence with so particular a search of the rest of this deep Paragraph wherin every sentence in proportion to it's length is no less obnoxious than this The aim of the whole is to convict the Church of England of wavering and the proof is that He says it which to any man that knows him is a sufficient argument he does not mean it And so we might dismiss this Paragraph if it were not for one passage in which it is hard to determine whither Folly or Blasphemy be most conspicuous To K. Edward's second which is the latter part of the present form Take and eat this c. He excepts and says This what Individuum vagum or perhaps nothing if nothing consecrated as it seems But why it should seem so to Protestants who have not renounc'd their senses he does not tell us They see well enough that This is a piece of the Consecrated Bread which the Priest holds in hand when he says take and eat and are astonisht that a seeming Christian should object to their form what will equally make against our blessed Saviors own words When he said Take eat this is my Body do this c. they are satisfy'd none of the Apostles ever sayd This what individuum vagum or perhaps nothing or if any one did it was Judas The Examiner repeats this irreverence p. 211. where he says this form is nonsense or to most unintelligible And tho' our Blessed Savior said This is my Body which is given or broken for you our Examiner calls the dead body An irreverent to say no worse expression p. 196. repeats the censure p. 213. and cannot forbear to call the use of this expression an honor of which let him enjoy the shame for never was Irony more unseasonable Such irreverence is too great a crime to be chastis'd by a private hand 't is an iniquity to be punisht by the Judge But what better can wee hope for from that bold man who alleging in behalf of Popery that our Savior said this is my body and being answer'd that according to the Fathers he meant the Figure of his body reply'd without more ado Why then he ly'd I cannot now stay to inquire the meaning of that uncouth word Genevized which he afterwards interprets by being infected with Geneva but leaves us to seek what disease Geneva is the name of Nor shall I accuse but applaud him for his false

He who gives to the Poor literally lends to the Lord and is the Creditor of Heaven as indeed he is by virtue of God's free promise but not for the merit of his works Now the Notions of the Romanists in this point of Merit are so gross and extravagant that a Man who is not inclin'd to Paradoxes may reasonably doubt whether any one act of true Charity ever was or indeed can be founded on those Principles For Charity exerts it-self in Free-gifts and nothing is properly given where the pretended Donor can demand an Equivalent To give is to part with Right and every Benefactor must necessarily put himself if not out of the hope of receiving yet out of the Capacity of requiring retribution Whoever distributes his Mammon and leaves him-self the Power of Exacting a greater return is no more liberal than he who puts his money to interest and buys a title to an Estate in Reversion If therefore we would make an exact Parallel between the Roman and Protestant Charity we ought not only to consider the largeness of the Expence but the Generosity of the design since Good Deeds are to be measur'd by the Ends and Intents for which they are done and there may be great Contributions where there is no liberality He that conveys alms to the Poor with an unwarrantable design is an instrument of Providence but is no more charitable for being so than the Raven that fed Elijah Our bounty therefore should it be found more frugal is yet more heroical generous and disinteress'd and neither can be the result of our Covetousness nor the occasion of our Pride But upon an exact scrutiny we shall find that these different Speculations have not the expected influence on our Practice and that the Giver not only distributes more freely but more largely than the Purchaser For that we may use some Method in reflecting on this undigested heap of Calumnies all Charity either respects the Christian or the Man either assists our Brother in his Spiritual wants or supplies his temporal necessity First then as to Spiritual Charity which is the less Popular yet certainly the Greater Virtue If the instructing Novices in the mysteries of the Christian faith be the first of all the Spiritual works of Charity he that reads our Rubric considers our Canons views our Practice will have little reason to accuse our care of young Christians or because it sounds bigger of Neophytes and Catechumeni We use Manuals therefore as much as the Romanists and esteem them as necessary but not so sufficient we teach them these only as Preparatory instructions and such as illustrate the Scripture not supersede it And till the Sacred Oracles shall speak intelligibly till those Prohibited Books shall be licenc'd their Adversaries will say and that without either affected malice or Manichean Impudence that they nuzle up their disciples in ignorance tho' their Sermons should be as frequent as their Holydays and their Manuals as numerous as the Ave's in them And yet the Preaching at Paris too is not so assiduous but that it may be easily eclips'd when Geneva is so near and London at no greater distance We might wonder therefore that the Frequency of their Sermons should be recommended to our imitation were it not done by the same pen that praises the Eloquence of their Preachers who unless eloquence consists in bold Enthusiasms affected confidence and antick postures may generally be rank'd in the same Class of Orators with this Author Sure I am that in one more lasting method of Instruction which is the printing of Nervous Sermons we have out-done not only all Popish but to speak impartially all reform'd Countries and that more have been publish'd at London within these twenty Years than Paris can boast of within a Century And this cannot be probably thought to proceed from the French Modesty whith hath seldome been famous but from a due sense of the meaneness of those Prones and Postills when devested of the Garn●ture of Action The Oratorians are not the only men that visit the sick nor are there wanting The Fathers of the Agonizants in England only our Visitation which is no less comfortable to the dying is yet less dangerous to the living it frightens not men into enriching an order by impoverishing their heir nor into expiating the sins of their life by a worse at their death In short They have little Reason to boast of Spiritual Charity if they administer the Sacrament frequently to the People but administer not all if the Sermons which they give are Extraordinary and yet not equal to the Scripture they withold if their Prayers are often repeated and yet no more understood by their Hearers than St. Bede by his Auditory of Stones This then is their Spiritual Charity The next thing which this Author chiefly insists on is the magnificence of their Churches and Hospitals some of which we willingly own to be sumptuous and shall assign the reason of their Foundation When Rome had ingross'd the riches of most Nations in Europe and had made the other Provinces as tributary to their Bishop as they had been before to their Emperors some methods were thought on which might still improve this profitable devotion and maintain the revenues of the Chamber And since it was evident that their treasure was much advanc'd by the offerings of Pilgrims while there and more by their favourable relations when they return'd humane prudence advis'd them to consider what motives would most invite such advantagious guests to the City and most oblige them in it Stately and Pompous Churches adorn'd with some reputed Relicks and feign'd images were the most likely things to attract them Good Hospitals and kind receptives the most probable motives to induce them to a good opinion of the Place and a Panegyric on those that entertain'd them Thus the vast Churches and Rich Shrines of Rome were built thus the large Inns and magnificent Hospitals were endow'd as things that would certainly turn to accompt and repay the Undertaker with interest And as every Nation contributed to this Common Bank of the Treasures of Europe so was it but reasonable that the Bank should maintain a College for the receipt of her liberal Votaries But how can it be justly expected that we should make equal provisions for Knights Errant in England unless they brought equal gains to our Coffers England was a Mine inexhaustible and paid as much to Rome as to her King and if Rome would return the civility we should not be backward to give a Roman College here in exchange for the English one there The Churches therefore and the Hospitals of Rome were built with design and are instances not of the Popes liberality but their Policy They are indeed Viscata dona not the gifts of a generous Bishop but the baits of a Miser The Masters of Ecclesiastical Policy undertook a new Trade