Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	sacrament_n	shed_v	7,504	5	9.6449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34574	Stafford's memoires, or, A brief and impartial account of the birth and quality, imprisonment, tryal, principles, declaration, comportment, devotion, last speech, and final end of William, late Lord Viscount Stafford, beheaded on Tower-hill Wednesday the 29. of Decemb. 1680 whereunto is annexed a short appendix concerning some passages in Stephen Colledges tryal / the whole now again set forth for a more ample illustration of that so wonderfully zealous pamphlet entituled The papists bloody aftergame, writ in answer to the said Memoirs, and published by Langley Curtis, 1682.	Corker, James Maurus, 1636-1715.; Curtis, Langley, fl. 1668-1725.	1682 (1682)	Wing C6306A; ESTC R40876	92,519	237

in Conscience to defend their King and Countrey at the hazard of their Lives and Fortunes even against the Pope himself in case he should invade the Nation 8. And as for Problematical Disputes or Errors of particular Divines in this or any other matter whatsoever the Catholick Church is no wise responsible for them Nor are Catholicks as Catholicks justly punishable on their Account But 9 As for the King-Killing Doctrine or Murder of Princes Excomunicated for Heresie It is an Article of Faith in the Catholick Church and expresly declared in the General Council of Constance That such Doctrine is Damnable and Heretical being contrary to the known Laws of God and Nature 10. Personal Misdemeanors of what Nature soever ought not to be Imputed to the Catholick Church when not Justifiable by the Tenents of her Faith and Doctrine For which Reason though the Stories of the Paris Massacre the Irish Cruelties Or Powder-Plot had been exactly true which yet for the most part are Notoriously mis-related nevertheless Catholicks as Catholicks ought not to Suffer for such Offences any more then the Eleven Apostles ought to have Suffered for Judas's Treachery 11. It is an Article of the Catholick Faith to believe That no Power on Earth can Licence Men to Lye to Forswear and Perjure themselves to Massacre their Neighbours or destroy their Native Countrey on pretence of promoting the Catholick Cause or Religion Furthermore all Pardons and Dispensations granted or pretended to be granted in order to any such ends or Designs have no other validity or Effect then to add Sacriledge and Blasphemy to the above-mentioned Crimes 12. The Doctrine of Equivocation or Mental Reservation however wrongfully Imposed on the Catholick Religion is notwithstanding neither taught nor approved by the Church as any part of her Belief On the contrary Simplicity and Godly Sincerity are constantly recomended by her as truly Christian Vertues necessary to the Conservation of Justice Truth and Common Society PARAGRAPH III. Of some Particular controverted Points of Faith 1. EVery Catholick is oblig'd to believe that when a Sinner Repenteth him of his Sins from the bottom of his Heart and Acknowledgeth his Transgressions to God and his Ministers the Dispensers of the Mysteries of Christ resolving to turn from his evil ways and bring forth Fruits worthy of Penance there is then and 〈◊〉 otherwise an Authority left by Christ to Absolve such a Penitent Sinner from his Sins which Authority Christ gave to his apostles and their Successors the Bishops and Priests of the Catholick Church in those words when he said Receive ye the Holy Ghost whose Sins you shall ●orgive they are forgiven unto them c. 2. Though no Creature whatsoever can make Condign satisfaction either for the Guilt of Sin or the Pain Eternal due to it This satisfaction being proper to Christ our Saviour only yet Penitent Sinners Redeemed by Christ may as members of Christ in some measure satisfie by Prayer Fasting Almes Deeds and other works of Piety for the Temporal Paine which by order of Divine Justice sometimes remains due after the guilt of Sin and Pains Eternal are gratis remitted These Penitential Works are notwithstanding satisfactory no otherwise than as joyned and applyed to that satisfaction which Jesus made upon the Cross in vertue of which alone all our good Works find a grateful acceptance in God's Sight 3. The Guilt of Sin or Pain Eternal due to it is never remitted by Indulgences but only such Temporal Punishments as remain due after the Guilt is remitted These Indulgences being nothing else than a Mitigation or Relaxation upon just causes of Canonical Penances enjoyned by the Pastors of the Church on Penitent Sinners according to their several Degrees of Demerit And if any abuses or mistakes be sometimes committed in point either of Granting or Gaining Indulgences through the Remisness or Ignorance of particular Persons contrary to the ancient Custom and Discipline of the Church such Abuses or Mistakes cannot rationally be charged on the Church nor render matter of Derision in prejudice to her Faith and Doctrine 4. Catholicks hold there is a Purgatory that is to say a Place or State where Souls departing this Life with Remission of their Sins as to the Eternal Guilt or Pain yet Obnoxious to some Temporal Punishment still Remaining due Or not perfectly freed from the Blemish of some venial Defects or Deordinations as Idle Words c. not liable to Damnation are purged before their Admittance into Heaven where nothing that is defiled can enter Furthermore 5. Catholicks also hold That such Souls so detained in Purgatory being the Living Members of Christ Jesus are Relieved by the Prayers and Suffrages of their Fellow-members here on Earth But where this place is Of what nature or quality the Pains are How long each Soul is detained there After what manner the Suffrages made in their behalf are applyed Whether by way of Satisfaction or Intercession c. are Questions Superfluous and Impertinent as to Faith 6. No Man though just can Merit either an Increase of Sanctity or Happiness in this Life or Eternal Glory in the next Independent on the Merits and Passion of Christ Nevertheless in and by the Merits of Christ Jesus the good Works of a Just Man proceed●ng from Grace and Charity are acceptable to God so far forth as to be through his Goodness and Sacred Promise Truly Meritorious of Eternal Life 7. It is an Article of the Catholick Faith That in the most Holy Sacrament of the Eucharist there is Truly and Really contained the Body of Christ which was delivered for us and his Bloud which was shed for the Remission of Sins The substance of Bread and Wine being by the powerful Words of Christ changed into the Substance of his Blessed Body and Bloud the Species or Accidents of Bread and Wine still remaining Thus 8. Christ is not present in this Sacrament according to his natural way of Existence that is with extension of parts in order to place c. but after a Supernatural manner one and the same in many places and whole in every part of the Symbols This therefore is a Real Substantial yet Sacramental Presence of Christ's Body and Bloud not exposed to the external Senses nor Obnoxious to corporeal Contingences 9. Neither is the Body of Christ in this Holy Sacrament Separated from his Bloud or his Bloud from his Body or either of both disjoyned from his Soul and Divinity but all and whole living Jesus is entirely contained under either Species so that whosoever receiveth under one kind is truly partaker of the whole Sacrament and no wise deprived either of the Body or Bloud of Christ True it is 10. Our Saviour Jesus Christ left unto us his Body and Bloud under two distinct

Species or Kinds in doing of which he instituted not only a Sacrament but also a Sacrifice a Commemorative Sacrifice distinctly shewing his Death or Bloudy Passion until he come For as the Sacrifice of the Cross was performed by a distinct Effusion of Bloud so is the same Sacrifice Commemorated in that of the Altar by a distinction of the Symbols Jesus therefore is here given not only to us but for us and the Church thereby enriched with a true proper and propitiatory Sacrifice usually termed Mass 11. Catholicks Renounce all Divine Worship and Adoration of Images or Pictures God alone we Worship and Adore nevertheless we make use of Pictures and place them in Churches and Oratories to reduce our wandring thoughts and Enliven our Memories towards Heavenly things And farther we allow a certain Honour and Veneration to the Picture of Christ of the Virgin Mary c. beyond what is due to every Prophane Figure not that we believe any Divinity or Vertue in the Pictures themselves for which they ought to be Honoured but because the Honour given to the Pictures is referred to the Prototypes or things represented In like manner 12. There is a kind of Honour and Veneration Respectively due to the Bible to the Cross to the Name of Jesus to Churches to the Sacraments c. as things peculiarly appertaining to God also to the glorified Saints in Heaven as the Domestick Friends of God yea to Kings Magistrates and Superiors on Earth as the Vicegerents of God To whom Honour is due Honour may be given without any Derogation to the Majesty of God or that Divine Worship appropriate to him Furthermore 13. Catholicks believe That the blessed Saints in Heaven replenished with Charity pray for us their fellow-Members here on Earth that they Rejoyce at our Conversion that seeing God they see and know in him all things suitable to their happy state that God is Inclinable to hear their Requests made in our behalf and for their sakes grants Us many Favours That therefore it is good and Profitable to Desire their Intercession And that this manner of Invocation is no more Injurious to Christ our Mediator nor Superabundant in it self then it is for one Christian to beg the Prayers and Assistance of another in this World Notwithstanding all which Catholicks are taught not so to Relie on the Prayers of others as to neglect their own Duty to God In Imploring his Divine Mercy and Goodness in Mortifying the Deeds of the Flesh in Despising the World in Loving and Serving God and their Neighbours in Following the Footsteps of Christ our Lord who is the Way the Truth and the Life To whom be Honour and Glory for ever and ever Amen THese are the Principles These the Treasons These the Idolatries and Superstitions which though no other then what We have Received of our Fore-fathers and what the greatest part of the Christian World now profess yet have drawn upon Us poor Catholicks in England such Dreadful Punishments I beseech you Sir consider our Cause without Passion or Prejudice and I am confident you will see We are not such Monsters as our Adversaries Represent Us to be nor entertain such Principles as are Inconsistent with our Duty to God and the King You seem to say This very Plot with which We are charged proves Us guilty of wicked Principles But under Favour You here commit a Vicious Circle in way of Arguing For first here are wicked Principles alledg'd to make good the Proof of a Plot And these being deny'd the Plot is introduced to make out the wicked Principles As if a man should say a thing because he thought so and give no Reason why he thought so but only because he said so which instead of Proof is to beg the Question Certain I am Catholicks both Taught and Practised Principles of Loyalty at a Time when the King and Kingdom felt the Dire Effects of contrary Perswasions In Fine whatsoever is pretended against Us it is manifest We suffer for our Religion and for our Religion wrongfully traduced It is a farther Comfort to Us that our Sufferings God be praised are in some measure not unlike to those of Christ our Lord For it was laid to his Charge as it is to Ours that he was a Traytor to Caesar That he perverted the People and endeavoured the Destruction of Church and State Nor were there wanting then as now an Oates and Bedloe two false Witnesses to Swear all this Thus God I hope hath Predestinated Us as the Apostle saith to be conform to the Image of his Son to the end that Suffering with Him We may through his Mercy be Glorified together with him Sweet Jesus Bless our Soveraign Pardon our Enemies Grant Us Patience and Establish Peace and Charity in our Nation THus much of my Lord's Principles in Reference to God and the King Whether they be agreable to Reason and Conformable to the Law and Ghospel of Christ I leave to the Impartial Reader to Judge SECT IV. My Lord's Declaration before the House of Lords after his Condemnation SOon after my Lords Tryal several of his Relations and Acquaintance some out of zeal against Popery and others out of kindness to my Lord were daily urgent with him to make Discoveries of all he knew as the only remaining remedy whereby to save his Life regain the Kings favour and attract the applause of the whole Nation My Lord always reply'd He was most willing and ready out of a meer sense of Duty and Conscience independent of any Temporal advantage to himself to discover with all imaginable Sincerity the utmost of what he knew either to the King or House of Lords when ever they required it The Lords being informed hereof Ordered his appearance before them the next day When he came and had audience granted he made his acknowledgments to this effect That he thought it no crime in any Man to wish his Neighbours might be of the same Religion wherein he himself hoped to be saved Nay to seek and promote it by such ways and means as the Laws of God and the Nation allow That there had been at divers times and on sundry occasions endeavours used and overtures made to obtain an Abrogation or at least a Mitigation of Severities against Catholicks But this to be procured no otherwise then by Legal and Parliamentary means That he himself went to Breda whilst the King was there and propounded 100000 l. in behalf of the Catholicks to take off the penal Laws That after the King came in there was a Bill brought into the House in favour of Catholicks but it was opposed by my Lord Chancellour Hide That there had likewise been framed by the Lord Bristol and others in order to the proposing of them in Parliament several forms of Oaths conceived in