Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	body_n	lord_n	42	3	3.4358	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

the earth nor according to the flesh must wee seeke Thee if wee would finde Thee Ambr. lib. 10. in Luc. c. 24. 3. Confession of Partie HEE expoundeth sayeth Lyra that which Hee sayde before and what it is to eate His Flesh and drinke His Blood that it is to abyde in Christ and Christ in him Now Christ abydeth in our heartes and that by fayth sayeth the Apostle Ephes 3.17 §. 5. That CHRIST IESVS is not received by the VVicked 1. Authoritie of Scripture IOhn 6.51 I am that Bread of Lyfe which came downe from Heaven if anie man eate of this Bread he shall liue for ever Note therefore That in respect the Wicked get not Eternall lyfe that therefore they no-wise participate of Christ Verse 56. Hee that eateth my flesh and drinketh my blood abydeth in mee and I in him But the Wicked neyther are in Christ as Members nor is Christ in them by his Spirit but the spirite of Satan onelie whose members they are and therefore they no-wise are partakers of CHRIST IESVS 2. Witnessing of Antiquitie HEe who disagreeth from Christ hee neyther eateth his bodie nor drinketh his blood sayeth Augustine altho hee daylie receiue the Sacrament of so great a thing to his condemnation August 3. Tom. Sent. 339. Et Lib. 21. de Civit Dei Cap. 25. And hee that remayneth not in Mee and I in him let him not say or thinke sayeth Bernard in the person of Christ that hee eateth my bodie or drinketh my blood Bern. Epist ad Fratres de monte 3. Confession of Partie HEe that abydeth not in Christ sayth Lyra and Christ in him hee eateth not Christ spirituallie altho hee participate of the Sacrament corporallie And a little after For the Sacrament it selfe is taken by some vnto lyfe and by some vnto death but the matter of this Sacrament is by all vnto lyfe and by none taken vnto death Lyra in Ioan. 6. §. 6. That Christian People for whom Christ shed His Blood should not be defrauded of the Cup which is called The Communion there-of 1. Authoritie of Scripture MAtth. 26.27 And taking the Cup he gaue thanks and gaue it to them saying Drinke ye all of this Note That where-as Hee sayeth onlie of the Bread Eate yee Hee speaketh more expresselie of the Cuppe saying Drinke yee all that none should bee excepted 1. Cor. 10.16 The Cuppe of Blessing which wee blesse is it not the communion of the Bloode of Christ I aske then Where-fore hinder the Popish Clergie their People from so comfortable a Communion seeing the Precept of Drinking must belong to them to whom the reason of the Precept most belongeth which is the comfort of remission of sinnes and the remembrance of Christ Iesus passion 1. Cor. 11.25 If therefore people should apply the one and remember the other then surelie they should participate of the Cup. 1. Cor. 11.28 But let a man examine him-selfe and so let him eate of that Bread and drinke of that Cap. No● then That as all faythfull Christia●s are bound to prooue and examine t●eir owne conscience before communicating so are they ordayned to drinke of the Cup. Therefore yee see that in the two preceeding verses and in the subsequent both Eating and Drinking are ever joyned together and injoyned to all 2. Witnessing of Antiquitie ONe Cuppe is distributed amongst vs all sayeth Ignatius Epist 6. ad Philadelph And to everie one of those that are present the Deacons distribute Wine and Water sayeth Iustin Martyr Apol. 2. And vnto all men what-so-ever is one Bodie and one Cuppe presented sayeth Chrysostome Hom. 18. in 2. Cor. Cap. 8. 3. Confession of Partie OF olde that the Eucharist was given vnto Laicks vnder both kynds for manie ages sayeth Alphonsus wee are instructed by the Writs of manie holie Fathers Alphon. de Castro contra heres verbo Eucharistia And more particularlie sayeth Cassander thus It is evident that the Vniversall Church to this day sayeth hee and the Occidentall or Romane a thousand yeares and moe after Christ in the solemne and ordinarie administration of this Sacrament did exhibite to all the members of Christes Church both the sortes of Bread and Wine Cass consult art 22. CHAP. XIX OF THE MASSE §. I. That the Popish Priests haue no calling to sacrifice Christ's Bodie in the Masse 1. Authoritie of Scripture HEb 5.4 No man taketh this honour to himselfe but he that is called of God as vvas Aaron Now let vs see then where Christ anie-where called or ordained anie to sacrifice his bodie againe which himselfe did once for ever vp-on the Crosse Luke 22.19 Doe this in remembrance of mee 1. Cor. 11.26 Yee shall declare the Lord's death till hee come Note then That the Lord's Supper was ordained that all Christians should remember his suffering and sacrifice on the crosse and should declare his death till him-selfe come to judgement againe but not that anie should sacrifice Him vp againe daylie as tho hee were alreadie come and were bodilie present amongst the Priests fingers daylie to offer vp Heb. 7.23 And they truelie vvere manie Priests because they vvere not suffered to continue by reason of death but this man because hee continueth for ever hath an vnchangeable Priesthood Note then It being vnchangeable or perpetuall that it admitteth no succession of a subordinate Priest-hood Verse 25. Wherefore hee is able also to saue them to the vttermost that come to GOD by him seeing hee ever liveth to make intercession for them Note then That the Priesthood of Christ consisteth not onlie in that oblation of him-selfe once vp-on Earth but in his continuall intercession for vs ever in Heaven which seeing hee performeth that by him-selfe and therefore admitteth no sort of successour there-in so lyke-wyse by that once oblation of himselfe and the perpetuall recent vertue there-of hee saveth all them to the vtter-most that come to God by him and therefore neither in that part of his Priesthood which hee will haue intire admitteth hee anie suffragan or successour what-so-ever Verse 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedek Note then That as there was no Priesthood secundarie or successiue vnto Melchisedek's which was typicall so there is none secundarie or successiue vnto Christ's which is true and eternall else they could not bee saide through their difference to bee of one order Verse 26. For such an High-Priest became vs vvho is holie harmlesse vndefiled separate from sinners and made higher than the Heavens who needed not daylie as those High-priests to offer vp sacrifice first for his owne sinnes and then for the peoples Note then That if the popish sacrificers succeede to Christ it must bee in his high-priesthood for such a one onlie the Gospell acknowledgeth and to doe that which hee did is an act of the high-priest of the Gospell onelie Now the Gospell requireth the high-priest there-of to haue such qualities as are heere set downe which if the Popish sacrificers dare

no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withou●●nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to