Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	call_v	day_n	sunday_n	1,626	5	11.2192	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28850	A treatise of Communion under both species by James Benigne Bossuet.; Traité de la communion sous les doux espèces. English.	Bossuet, Jacques Bénigne, 1627-1704.	1685 (1685)	Wing B3792; ESTC R24667	102,656	385

strangers did no lesse seduce them then the Chananites they beleeved they ought equally to exclude them all not so much by the letter and propper tearmes as by the spirit of the law which they also interpreted contrary to the precedent practise in respect of the Moabites the Synagogue alwayes beleeving herselfe to have received from God himselfe a right to give decisions according to occurring necessityes I do not beleeve that any one will persuade himselfe that they observed according to the letter and in all sorts of cases Exod. 21.24.28 Lev. 24.19.20 Dont 19.21 that severe law of Talionis so often repeated in the Bookes of Moyses For even to regard these tearmes only eye for eye tooth for tooth hand for hand bruse for bruse wound for wound nothing dos appeare to establish a more perfect and a more just compensation yet nothing is in reality further from it if wee weigh the circumstances and nothing in fine would have been more unequall then such an equality nor indeed is it alwayes possible to give to a malefactor a wound altogeather proportionable to that he had given his brother Practise taught the Jewes that the true dessigne of the law was to make them sensible there ought to be a reasonable compensation profitable both to particulars and to the publick which as it consists not in a precise point nor in a certain measure the same practise determined it by a just estimation It would not be hard to alledge many other Traditions of the antient people as much approved of as these The ablest writers of the new reforme do grand it When therefore they would destroy all unwritten Traditions in generall under pretense of the words of our Lord where he condemnes those Traditions which were contrary to the tearmes or to the sense and intent of the law Math. 15.3 Mark 7.7 c. and in short those which had not a sufficiently sollid foundation there is no sincerity in their discourses and all men of sence will agree that there was lawfull traditions though not written without which the practise it selfe of the law was impossible in so much that it cannot be denyed but that they obliged in conscience Will the Gentlemen of the Pretended Reformed Religion permit me to mention in this place the Tradition of prayer for the dead This prayer is manifest by the Book of Machabees 2. Mach. 11.43.46 neither neede wee here enter into dispute with these Gentlemen whether this Booke be canonicall or no seeing it suffices as to this point that it was certainly writ before the Gospell This custome remaines to this day amongst the Jewes and the tradition of it my be asserted by these words of Saint Paul 1. Cor. 15.29 What shall they do else who are baptised that is to say purifyed and mortifyed for the dead if the dead rise not at all JESUS-CHRIST and his Apostles had found amongst the Jewes this Tradition of praying for the dead without reprehending them for it on the contrary it passed immediately from the Judaicall to the Christian Church and Protestants who have writ bookes where they shew this Tradition was establised in the primitive times of Christianity could yet never shew the beginning of it Notwithstanding it is certain there was nothing of it in the law It came to the Jewes by the same way which handed to them so many other unviolable Traditions But if a law which descendes to so minute particulars and which is as I may say wholy literall stood in need that it might be rightly understood according to its true sence of being interpreted by the practise and declarations of the Synagogue how much more need have wee in the law of the Gospell where there is a greater liberty in the observances and where the practises are lesse circumstanced A hundred examples will manifest the truth of what I say I will draw them from the very practises of the Pretended Reformers themselves and I will not stick at the same time to relate togeather with them as a thing which will decide the matter what passed for current in the antient Church because I cannot imagine that these Gentlemen can with sincerity reject it § VI. A proofe from the observances of the New Testament THE institution of the Sabaoth day preceded the law of Moyses and had its ground from the creation and neverthelesse these Gentlemen dispense as well as wee with that observance without any other foundation then that of Tradition and the practise of the Church which cannot be dirived from other then divine authority The allegation that the first day of the weeke consecrated by the Resurrection of JESUS-CHRIST Act. 20.7 1. Cor. 16.2 is mentioned in the writings of the Apostles as a day of assembly for Christians and that it is also called in the Revelations Apoc. 1.10 the day of the Lord or Sunday Is vaine for besides that there is no mention made in the New Testament of that rest annexed to the Sunday it is moreover manifest that the addition of a new day dit not suffise to take away the solemnity of the old nor to make us change the Preceps of the Decalogue togeather with humain Tradition The prohibition of eating Blood and that of eating the flesh of strangled creatures was given to all the children of Noe before the establishment of legal observances from which wee are freed by the Gospel and the Apostles have confirmed it in the Council of Jerusalem in joyning it to two unchangeable observances of which the one is the prohibition to participate of sacrifices to Idols and the other the condemnation of the sin of fornication But because the Church alwayes beleeved that this law though observed during many ages was not essentiall to Christianity the Pretended Reformers as well as we dispence with themselves about it though the Scriptures have no where derogated from so precise and so solemne a decision of the Apostles expressely registred in their Acts by Saint Luke But to shew how necessary it is to know the Tradition and practise of the Church in what regards the Sacraments let us consider what is practised in the Sacrament of Baptisme and that of the Eucharist which are the two Sacraments our adversaryes acknowledge with one accord It is to the Apostles that is to the heads of the flock Math. 28.19 that JESUS-CHRIST gave the charge of administring Baptisme Tertull. de Bapt. Concil Illid c. 38. c. notwithstanding the whole Church has understood not only that Priests but Deacons also yea even all the faithfull in cases of necessity were the Ministers of this Sacrament Tradition alone has interpreted that Baptisme which JESUS-CHRIST committed only into the hands of his Church and of his Apostles could be validly administred by Hereticks and out of the communion of the truly faithfull In the XI chapter of the Discipline of the Pretended Reformers and first article it is said that Baptisme administred by him who

containe particularly the one or the other in vertue of the institution are taken seperately their substance can be no more seperated then their vertue and their grace in so much that infants in drinking only the Blood do not only receive the essentiall fruit of the Eucharist but also the whole substance of this Sacrament and in a word an actuall and perfect Communion All these things shew sufficiently the reason wee have to believe that Communion under one or both species containes togeather with the substance of this Sacrament the whole effect essentiall to it The practise of all ages which have explained it in this manner has its reason grounded both in the foundation of the mystery and in the words themselves of JESUS-CHRIST and never was any custome established upon more sollid foundations nor upon a more constant practise § X. Some objections solved by the precedent Doctrine I Do not wonder that our Reformers who acknowlege nothing but bare signes in the bread and wine of their Supper endeavour by all meanes to have them both but I am astonished that they will not understand that in placing as wee do JESUS-CHRIST entirely under each of these sacred Symboles wee can content our selves with one of the two M. Exam. Tr. VI. Sect. 6. p. 480. 481. Jurieux objects against us that the reall presence being supposed the Body and the Blood would in reality be received under the Bread alone but that yet this would not suffise because t is true this would be to receive the Blood but not the Sacrament of the Blood this would be to receive JESUS-CHRIST wholy entirely really but not sacramentally as they call it Is it possible that a man should believe it is not enough for a Christian to receive entire JESUS-CHRIST Is it not a Sacrament where JESUS-CHRIST is pleased to be in person thereby to bring with himselfe all his graces to place the vertue of this Sacrament in the signes with which he is vailed rather then in his proper person which he gives us wholy and entirely Is not this I say contrary to what he himselfe has said with his own mouth John 6.57.58 he who eates of this Bread shall have eternall life and he who eates me shall live for me and by me as I my selfe live for my Father and by my Father But if M. Jurieux maintaine in despite of these words that it dos not suffise to have JESUS-CHRIST if wee have not in the Sacrament of his Body and his Blood the perfect image of his death as he do's nothing in that but repete an objection alread cleared so I send him to the answers I have given to this argument and to the undeniable examples I have set down to shew that by the avouched confession of his Churches when the substance of the Sacrament is received the ultimate perfection of its signification is no more necessary But if this principle be true even in those very Sacraments were JESUS-CHRIST is not really and substantially contained as in that of Baptisme how much the rather is it certain in the Eucharist where JESUS-CHRIST is present in his person and what is it he can desire more who possesses him entirely But in fine will some say there must not be such arguing upon expresse words Seing it is your sentiment that the VI. chapter of Saint John ought to be understood of the Eucharist you cannot dispence with your selves in the practise of it as to the letter and to give the Blood to drinke as well as the Body to eat seing JESUS-CHRIST has equally prononced both of the one and of the other If you eat not my Body and drinke not my Blood you shall have no life in you Let us once stop the mouths of these obstinate and contentious spirits who will not understand these words of JESUS-CHRIST by their whole connexion I demande of them whence it comes they do not by these words believe Communion absolutely necessary for the salvation of all men yea even of little infants newly baptised If nothing must be explicated let us give to them the Communion as well as to others and if it must be explicated let us explicate all by the same rule I say by the same rule because the same principle and the same authoritè from which wee learne that Communion in generall is not necessary to the salvation of those who have received Baptisme teach us that the particular Communion of the Blood is not necessary to those who have been already partakers of the Body The principle which shews us that the Communion is not necessary to the salvation of little infants baptized is that they have already received the remission of sins and a new life in Baptisme because they have beene thereby regenerated and sanctifyed in so much that if they should perish for want of being communicated they would perish in the state of innocence and grace The same principle shews also that he who has received the Bread of life has no neede of receiving the sacred Blood seing as wee have frequently demonstrated he has received togeather with the Bread of life the whole substance of the Sacrament and togeather with that fubstance the whole essentiall vertue of the Eucharist The substance of the Eucharist is JESUS-CHRIST himselfe The vertue of the Eucharist is to nourish the soule to conserve therein that new life it has received in Baptisme to confirme the union with JESUS-CHRIST and to replenish even our bodyes with sanctity and life I aske whether in the very moment the Body of our Lord is received all these effect be not likewise received and whether the Blood can add thereunto any thing essentiall Behold what regards the principle let us come now to what regards the authority The authority which persuades us that Communion is not so necessary to the salvation of little infants as Baptisme is the authority of the Church It is in effect this authority which carryes with it in the Tradition of all ages the true meaning of the Scripture and as this authority has taught us that he who is baptised wants not any thing necessary to salvation so dos it also teach us that he who receives one sole species wants none of those effects which the Eucharist ought to produce in us From hence in the very primitive times they communicated either under one or under both species without believing they hazarded any thing of that grace which they ought to receive in the Sacrament Wherefore though it be writt If you do not eate my Body and drinke my Blood John 6.54 you shall have no life in you it is also writt after the same manner John 3.8 If a man be not regenerated of water and the Holy Ghost he shall not enter into the Kingdome of God The Church hath not understoud an equall necessity in these two Sentences on the contrary she alwayes understood that Baptisme which gives life is more necessary then the Eucharist