Selected quad for the lemma: life_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
life_n eat_v flesh_n meat_n 7,845 5 9.0841 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A06106 A retractiue from the Romish religion contayning thirteene forcible motiues, disswading from the communion with the Church of Rome: wherein is demonstratiuely proued, that the now Romish religion (so farre forth as it is Romish) is not the true Catholike religion of Christ, but the seduction of Antichrist: by Tho. Beard ... Beard, Thomas, d. 1632. 1616 (1616) STC 1658; ESTC S101599 473,468 560

There are 2 snippets containing the selected quad. | View lemmatised text

liue sanctification and not be sanctified righteousnes and not be righteous redemption and not be redeemed for all these is Christ made vnto vs Life Righteousnes Sanctification and Redemption as the Scripture testifieth Bellarmine spendeth one whole Chapter in this argument to proue that the wicked receiue Christ in the Sacrament and therevpon expresly affirmeth that though they receiue him yet they receiue not his iustifying grace nor his merits nor the fruit and effect of his death and passion together with him Of the same mind is Aquinas the rest of their Diuines Now this position is contrary both to Scripture Fathers and to their owne diuinity To Scripture for our Sauiour saith in expresse words Whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day And againe He that eateth my flesh and drinketh my bloud dwelleth in me and I in him But say they The wicked yea the reprobate eate the very flesh and drinke the very bloud of Christ Therefore conclude that they haue eternall life and dwell in Christ and Christ in them neither can they escape by saying that the spirituall eating of Christ by faith and not the eating in the Sacrament is here vnderstood seeing they doe all for the most part interpret this place of the Sacramentall eating and drinking but more plaine if it be possible is that of S. Iohn Ioh. 5. 12. He that hath the Sonne hath life and hee that hath not the Sonne of God hath not life From which place thus a man may reason He that hath Christ hath eternall life but hee that receiueth Christ verily truely as all the wicked do in the Sacrament by their doctrine hath Christ therefore the very reprobate euen Iudas himself hath eternal life is saued for either they must deny that they receiue Christ in the Sacrament or else they must grant being conuicted by these Scriptures that together with him they receiue eternall life 25. They reply to this two things first that the wicked receiue Christ onely Sacramentally and not Spiritually and therefore they haue no benefite by him and secondly because they receiue him vnworthily therefore they receiue their owne iudgement and not saluation not discerning the body and bloud of Christ To which I answere that though they receiue Sacramentally and vnworthily yet by their doctrine they receiue v●ry Christ and so by these Scriptures it must needs follow that they also receiue the fruite and effect of his death which is life and saluation Adde hereunto that the termes here vsed are generall both in respect of the persons that receiue and also the manner of receiuing without any such exception or distinction as they deuise and therfore I conclude that it is as impossible to make a separation betwixt Christ and his sauing grace as to separate the Sunne from light fire from heate or the soule from naturall life 26. Thus this position is an opposition to Scripture so it is also to the opinions of the Fathers To giue a taste of some two or three Origen saith That Christ is that true meat which whosoeuer eateth shall liue for euer which no wicked man can eat Augustine more effectually saith Hee that is in the vnity of Christs body that is a member of Christ he is truely said to eate Christs body and drinke his bloud Note hee saith truely to signifie that all other eate him falsly that is in shew and not in substance And in another place yet more plainely Hee which disagreeth from Christ doth neither eate his flesh nor drinke his bloud though he take the Sacrament of so great a thing to his iudgement Theodoret as plainely saith That Christ is meate for his owne sheepe onely that is his elect And Cyrill that as many as eate his flesh haue life in them being ioyned to him who is life it selfe And Basill saith that they which are fed with the foode of life to wit the bread that came downe from heauen haue an inward mouth of the minde whereby they eate that spirituall food Many more such like sayings might be heaped together to this purpose which for breuity sake I passe ouer all which are contrary to that Romish position that the wicked eate and drinke the very body and bloud of Christ which they must needs doe if the bread and wine after the words of consecration be changed into the very body and bloud of Christ 27. Lastly it is contrary to their owne diuinity for they hold that the parts of this Sacrament as of all others are two to wit the matter and the forme the forme in this Sacrament is to the whole word of consecration together with the sense thereof the matter is the whole element with the signification thereof As for example in the Eucharist the matter is the species of Bread and wine containing vnder them the body and bloud of Christ and the forme is for this is my bodie this is my bloud Now hence I thus reason The wicked either receiue the whole Sacrament or they receiue it not if they do then there is no difference betwixt the faithfull and them for they receiue no more and why should not they be saued then as well as they if they do not then either they receiue not Christ at all because we are sure they receiue the outward Elements and therfore if any thing be wanting it must needs be the thing signified or there are more parts then these two of the Sacrament Againe thus if the wicked receiue Christ in the Sacrament and yet not the vertue of Christ then they receiue not the whole Sacrament because the vertue of the Sacrament is in the Sacrament as the vertue of euery thing is in the thing it selfe And so it followeth that the wicked in the Sacrament receiue Christ and yet not Christ the whole Sacrament and yet but a part of the Sacrament and that there are but two parts of it and yet more then two Obserue gentle Reader these contradictions and wonder 28. Againe Transubstantiation is contradicted both by the doctrine of adoration of Images and by the Canon of the Masse by the doctrine of adoration of Images thus they teach that diuine adoration is to be giuen to the pictures of Christ and God the Father because they represent their most excellent and diuine persons and yet they would haue the very body and bloud of Christ to be in the Sacrament transubstantiated because some of the Fathers pretend ●o say that it is to be adored with diuine worship Now if it bee true that they say that Images of God the Father and of Christ our Sauiour ought to be adored with diuine worship because they represent their persons then it must bee false that therfeore the bodie and bloud of Christ are really and carnally in the Sacrament because it is to be worshipped for why may not those mysteries of bread and
conceit 22. Againe they ioyne hands with the Iewes in their doctrines of Free-will inuocation of Angels and Saints and merite of good workes all which the moderne Rabbines hold as articles of their Creed deriuing them from their predecessours the Pharises that went before them Petrus Galatinus that Rabbinish Romanist reckoneth vp a number of them that were all Patrons of Free-will and not as it is set free by grace for so we hold that a man hath free-will to good but euen by nature before grace as the Romanists hold And so also of Inuocation of Saints some of them affirming that the pure soules which heare them that pray vnto them haue a place in heauen Others that the Iewes vsed to interpose in their prayers betwixt them and God Isaac as an intercessour Others that prayers are to be made to Angels to open the gates of Paradise and to appease Gods wrath And lastly the Romanists themselues affirme that when our Sauiour cryed out on the Crosse Eli Eli c. the Iewes would neuer haue supposed that he had called for Elias had it not been an vsuall practice amongst them to call vpon the Saints departed Lastly touching the merite of worke the Iewes teach that God once euery yere to wit in the moneth of September at what time he created the world calleth all mens liues to an account for the yeare past and openeth three Bookes one wherein are written the names of notorious sinners and Atheists called The Booke of Death another in which are enrolled the names of iust and holy men called The Booke of Life and a third for such as are in a meane betwixt both neither exceeding bad nor exceeding good but of a mixt disposition and these haue respite giuen them till the day of reconciliation to repent in which is the tenth day of the same month at which time if their good doth exceed their euill then it goeth well with them but if their euill exceed their good then they are registred presently in the Booke of Death And lest GOD should be deceiued they say that he holdes in his hand a ballance into one skale whereof he puts their good workes and into the other their euill deeds that he may measure out his rewards according to the weight of the one or the other How ridiculous a fable is this Much like vnto the Poeticall fiction of Min●s Aea●us and Radamanthus the three Iudges of hell whome the Poets faine to sit there weighing the soules of men and giuing sentence vpon them according to their poyse and weight By this it appeareth that the foolish Rabbines maintained free-will inuocated Saints and Angels and esteemed their workes meritorious All which are the very opinions of the Church of Rome beleeued and practised of all the professours of that Religion which is so much the more absurd because they themselues confesse in speciall concerning the doctrine of Inuocation of Saints that it was not taught vnto the people of the olde Testament for feare of Idolatry nor at the first preaching of the Gospell for feare it should seeme vnto them a hard and harsh doctrine and in generall that it is madnesse to relye our faith vpon the Iewish Thalmud seeing the Thalmudicall Writers are full of impieties and blasphemies and therefore haue not onely been prohibited to be read but also condemned to the fire by diuers of their owne Popes all which notwithstanding our Romish Rabbies fetch a demonstration for the maintenance of these doctrines from the example and practice of the Iewes 23. In like manner the Iewes had those that professed a monasticall and single life which were called Essaeans from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Saints or holy men as some suppose because ●orsooth they tooke vpon them to be more holy then others and therefore would not offer sacrifice with the people because they thought them not so holy as themselues And these as Iosephus and Philo testifie professed continency from marriage community in goods and abstinence from meats not by any warrant out of Gods word but onely by the authority of their vnwritten traditions And doe not the Romanists imitate them in the same kind What are their Monkish Votaries but Apes of the Iewish Essaeans And what is their Monasticall profession but a pretence of a state of rare holinesse and perfection They vow chastitie in single life and abhorre marriage as a state of pollution they abstaine from meates and professe voluntary pouerty with a community of goods and all this they do that they may seeme more holy then others and merite heauen by their holinesse hauing withall answerable vnto them nothing but tradition for their warrantize without either sound precept or true example out of holy Scripture For grant that their Euangelicall Councils are such as they would haue them to be and that vowes in Christianity are lawfull yet it is certaine that the authority of Councils and the lawfulnesse of vowes doe neither warrant nor allow their superstitious and idle monkery nor the blasphemous opinion of merite which they ascribe vnto such voluntary deuotions nor yet the necessity of irreuocation though by the frailty of mans nature there be an impossibility of performance And so both in substance and circumstance they want the authority of gods word to vphold them Let then the Iewish Essaeans and the Romish Monks walke together as in one path of superstition so vnder one cloake of hypocrisie for that which Sigonius affirmeth of the one that they were by Nation Iewes and by manners hypocrites we may truely confirme of the other that they are Christians by profession but hypocrites by conuersation And as those Essaeans did farre degenerate from the ancient Nazarites and Rechabites whome they pretended for their patterns so these doe as farre and more from those ancient Monkes that liued in former ages of the Church as is vnanswerably demonstrated by many of the learned Champions of our Church especially Doctour Mort●n and Doctour White to whome I referre the Reader for fuller resolution in this poynt 24. The Iewish Rabbines also taught that the damned soules in hell and Purgatory had some refreshing and rest vpon euery Sabboth day assoone as a certaine prayer was chanted out by them with sweet melodie and therefore that on euery Friday at night there is a great shout in hell for ioy of the ensuing Sabboth and on their Sabboth day at night a dolefull crye for griefe of their returne to their paines Thus the Rabbines doted And do not our Romish Rabbines dote in like manner They also teach that the damned soules haue some refreshment and ease vpon the Sabboth day as in the legend of S. Brandon it is written how that holy Abbotfound Iudas the Traytour sitting vpon a stone in a certaine Island and demanding of him what he was and why heesate in that place he answered that vpon euery Saturday at noone