Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	bread_n	cup_n	4,095	5	9.9348	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16161	The Protestants evidence taken out of good records; shewing that for fifteene hundred yeares next after Christ, divers worthy guides of Gods Church, have in sundry weightie poynts of religion, taught as the Church of England now doth: distributed into severall centuries, and opened, by Simon Birckbek ...	Birckbek, Simon, 1584-1656.	1635 (1635)	STC 3083; ESTC S102067	458,065	496

disguise your sacriledge of the Cup taken from the people as if our Saviour Christ were not sparing enough in ordaini●g as few outward Ceremonies as might wel be but that he must doe that by two which might have beene compassed by one or as if he would have the Ministers receive his body and bloud superfluously that is to say both in the Bread and in the Cup too which was sufficiently received in either of them Againe though the devout Communicant receiving Christ spiritually by Faith is thereby possessed of whole Christ crucified in the inward act of the soule yet we deny that the whole is received Sacramentally in this outwad act under one onely part of this Sacrament so that if Concomitance were granted yet Communion in one kinde is not justifiable for although it deprive not people of Christs bloud as it is a bodily part conteined in the veines yet it depriveth them of the bloud of Christ as it was shed powred out and offered in sacrifice for them neither can su●h manner of receiving shew foorth the Lords death which is one chiefe end of the celebration of this Sacrament 1 Cor. 11.28 The breaking of Bread repesenteth in no wise the effusion of bloud this is lively represented by the powring out of the consecrated Wine and d●inking of the Cup there being a perfecter signification in both kinds then in one Lastly though the people might receive the blood together wi●h the host ●et he that so receives the blood cannot properly bee said to drinke now Christ saith expresly Vnlesse you drinke his blood you shall not have life in you Iohn 6.53 which place your Papists themselves understand of the Eucharist Concerning the number of Sacraments the Trent-Councell accurseth all such as shall say that the number of Sacraments is either more or lesse then seaven but our Church holds that of the Sacraments of the Newe Testament there bee two ordained of Christ our Lord in the Gospell that is to say Baptisme and the Lords Supper and those five which by the Church of Rome are called Sacraments to wit Confirmation Penance Orders Matrimony and Extreame Vnction are not to be accounted Sacraments of the Gospell Now that there are and ought to be two Sacraments onely in the New Testament appeareth hereby in that there is no promise made unto us of life everlasting in Iesus Christ which is not sufficiently witnessed and assured unto us by these two Sacraments For the summe of all the promises of God in Christ is reduced unto these two heads that for his sake we are received into the favour and houshold care of God and that being once received we shall be continued in the sa●e for ever the former whereof is sealed unto us by Baptisme for our entrance and admission into the Covenant and the later by the Lords Supper for our continuance growth and confirmation therein These two were instituted by Christ Hoc facite Doe this in remembrance of mee is our warrant for the one and goe teach and baptise for the other x there is deepe silence in the rest Of the Eucharist The Trent Councel holds that there is a conversion of the whole substance of bread and wine into the substance of Christs body and blood wrought by the words of consecration and that there onely remaine the semblances and shewes the outward shape● formes or accidents of bread and wine yea the Councel accurseth such as affirme bread wine to remaine in this Sacrament after consecration And yet S. Paul tells us that after consecration it is bread which is broken and eaten it is no lesse than fivetimes so called after the pretended change Neither is it called Bread because it was bread but because it is bread not in name onely but in nature and properties for after consecration the bread and wine they nourish the body and comfort the heart as before but the bare formes of bread and wine as the roundnesse of the Hoste or colour of the Wine such as they say onely remaine the substance thereof being abolished cannot nourish without corporall substance Now our Church holds that the change of the substance of the bread and wine into the substance of the body and blood of Christ commonly called Transubstantiation cannot be prooved by holy Writ but is repugnant to plaine testimonies of holy Scripture PA. How doth it appeare that Christs bodie and bloud are not corporally given and taken in the Sacrament PRO. By these reasons First wee receive the body and blood of Ch●ist in the Sacrament as the Disc●ples of Christ did in the first I●stitution of it Now the body and blood of Chri●t were not corporally received by them but onely spiritually Secondly Christ his body is ascended and taken up into heaven and the heavens must containe him till the end of the world Thirdly Christ hath but one body and that a true body and such as cannot be in many places at once and it filleth a place wheresoever it is and may bee both seene and felt This was also the judgement of other● whom you much reverence Dionysius Areopagita held not Transubstantiation● For he distinguisheth b●tweene the substantiall Sign●s and Christ sign●fied by them saying that By those reve●end Signes and Symboles Christ is signified and the faithfull made partakers of him He calleth not t●e ministration of the holy mysteries the sacrificing of Christ unto his Father as the Papists doe but a Typicall or Symbolicall Sacrifice that is a figu●e or signe of that great sacrifice and the same Denys as Bellarmine confesseth calleth the Sacrament an An●i●ype and that after consecration so that according to Saint Denys the Elements of Bread and Wine in this Sacrament are Types Antitype and Symbols that is Figures and Signes of the body and bloud of Ch●ist and yet not onely bare naked and Signes significative but re●lly ex●ibiting Christ for that is Denys his word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the faithfull thereby partake Christ Iesus PA. The Scripture is plaine for us where Christ saith This is my Body Math. 26.26 PRO. Although Christ say This is my Body yet hee saith not as you doe this is made or shall be changed into my Body he sai●h not that his body and bloud is conteined under the shapes or formes of B●ead and Wine Againe you that stand so for the Letter take not Christs Words litterally for it is an improper speech to say This is my Body that is the thing conteined under these formes is by conversion and substantiall transmutation my Body but your Papists mainteining Transubstantiation expound Christs words in this or the like manner therefore in the point of Transubstantiation you depart from the Letter and consequently make it figurative You indeed alleage the Words and Letter but not the true meaning we beleeve Christs words in their right sence now the shew makes for you the sence and substance

then that you doe what reward can you looke for if God doe all and these and such like Pelagian speeches of some Monkes occasioned him to write his treatise of Grace and free will wherein he denying such freewill as many Popish schoolemen teach ascribes the whole originall power of good in the consent of the will unto grace saying That the good which we doe is not partly Gods but it is to be ascribed wholly unto God He disclaimed humane satisfactions saying Who will murmure and say we labour too much fast too much since we are unable to d●scharge the thousandth nay not the least part of our debts He held that man was unable to keepe the Law in perfection according to Gods Commandements Neither saith he was the commander ignorant that the weight of the Commandement exceeded mans strength but he judged it to be profitable thereby to put them in mind of their owne insufficiencie so that God by commanding things impossible to us did not thereby make man a transgressour but humbled him to the intent that we receiving the Law and feeling our owne wants might call to heaven and the Lord might helpe us And to the same purpose he elsewhere saith God hath therefore commanded his precepts to be observed exceedingly or to the full that we beholding our imperfection and falling short and finding that we are unable to fulfill that which we ought may fly to his mercy He held certainety of Salvation saying that a just man by the testimonie of the Holy Spirit within him may be assured of grace Bernard likewise held that our workes doe not merit condignely and herein he is most direct and punctuall against all Popish merit-mongers Dangerous saith he is the dwelling of them that trust in their owne merits dangerous b●caus● ruinous And This is the whole merit of man if he put all his trust in him who saveth the whole man Againe the merits of men are not such saith he as that eternall life is due to them of right or as if ●od should doe wrong if he did not yeeld the same unto them and he giveth a reason hereof because all merits are Gods gifts and so man is rather a debter to God for them than God to men for what are all merits to so ●reat a glory Indeed he elsewhere telleth us of his merits but they be Christs and these we doe willingly embrace with Saint Bernard and apply them to our selves his words are these Therefore my merit is the mercy of the Lord I am not poore in merit so long as he is not poore in mercie and if the mercies of the Lord be many my merits also are many otherwise S. Bernard renounced al confidence of his owne merit reposing his soule on that imputative Iustice which is without man even the merit of Christ as in that al-sufficient satisfaction saying I am not worthy I confesse neither can I by my owne merits obtaine the kingdome of heaven but rest upon that interest which I have in the merits of Christs passion Now what could be spoken more Protestant-like and yet thus spake Bernard of himselfe And in this sweete meditation the devout Father closed his life as the reporter thereof hath left recorded Now besides these Articles already mentioned which are weighty ones Bernard was no universall T●ent Papist neither held he divers points which your Trent Counsell hath established for foundamentall and namely the doctrine of Transubstantiation of which he is altogether silent even there where he was likeliest to treate of it if he had then knowne it for Catholike doctrine yea he there delivereth that which makes against it He taught also that the Eucharist was a commemorative sacrifice onely insomuch as alleadging those words Do this in remembrance of me he men●ioneth no reall sacrifice of ●hrists body and blood such as is made in the Masse but a thankefull remembrance of his death and passion Indeed S. B●rnard in that Sermon of the Lords Supper if it be his for Bellarmie saith it is nothing like S. Bernards s●ile speakes of the Priests holding his God and reaching him forth to others as also of touching God with their hand with their mouth and hearing him speake unto them Now as the Priest heareth Christ speake unto him so he holdeth Ch●ist in his hand but the Priest heareth not Christ speake verily and indeed but in a certaine peculiar manner and forme of speech therefore he holds not Christ in his hand really and indeed but after a sort for a straine of Rhetoricall amamplification he is sayd to hold God that holdeth any thing specially pertaining to God Besides hee held the sufficiencie of the Scriptures without Traditions for writing unto a Covent of Abbots he requireth such a Councell wherein the traditions of men are not obstinately defended but which doth diligently and humbly enquire what is the good and perfect will of God and elsewhere hee saith that the Word of God is all in all He held habituall Concupiscence to be a sinne saying That kinde of sin which so often troubles us I meane our concupiscence and evill desires ought indeed to be repressed Besides he never taught adoration of Images hee held not the precise number of seaven Sacraments he stood against the opinion of the immaculate conception of the blessed Virgin Marie and the like Tenets which be Articles of Faith with you In a word he plainely confessed that the Roman Church was degenerate from the auncient religion And this may suffise to shew what religion S. Bernard professed if any man desire to see more testimonies he may finde them in Master Pankes Collectanea out of Saint Gregorie the Great and S. Bernard the devout shewing that in most foundamentall points they are ours PAP Well but I challenge Saint Bernard for one of our side PROT. I have showne already that he was ours on the surer side he was indeed a Monke and in some things superstitious and no mervaile since he lived in a later age above a thousand yeares after Christ what time as errours crept into the Church which hee might sucke in from the age wherein he lived neverthelesse he was sound in the principall points of Religion for other things wee defend him not since as your owne Proverbe goes Bernardus non vidit omnia even holy Bernard had his blemishes Yet since he held the foundation of Iustification by Faith onely in Christ and disclaimed his owne merits though otherwise his hay and stubble of praying to Saints and such like stuffe as cannot endure the fire of the Holy Ghosts triall doe burne and consume yet since he kept close to the foundation wee doubt not but his soule is safe and rests with the Lord God pardoning his errours and ignorances which he being carryed with the streame of the time tooke up as they were delivered to him without scanning or

Sir Iohn Old Castl● Lord Cobham and Sir Roger Acton knight burnt for Religion in the raign of king Henry the fift and in Queen Maries daies there were five Bishops one and twentie Divines and eight Gentlemen who suffered for the truth Lastly what though some of them were simple people Ruffinus makes mentiō of a heathen philosopher at Nice who through his great skill in the art of Logick wound himselfe Adder-like out of the bishops arguments that they were not able to put him to silence until there rose up in the Councel a simple man who knew nothing but Christ and him crucified who with some blunt Interrogatories so amazed the Philosopher that not onely as a dumb man he had not a word to reply but yeelded himselfe to the truth which the plaine man had uttered Yea but they were married priests whom we produce for martyrs what then Gregory Nazianzen brings in his Father who was Bp. of the same See speaking thus of him Nondum tot annisunt tui quotjam in sacris mihi sunt peracti victimis that is the yeares of thine age are not so many as of my Priesthood Whereby it is cleere that Gregorie Nazianzen was born to his father af●er the time of his holy Orders And least any man should susp●ct that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this nondum or not a● yet might reach on●ly to the bi●th not to the begetting of Gregorie Nazianzen so as perhaps hee might be born after his fathers o●d●rs● and begotten before th●m it is further shown which makes all sure and plaine that Gorgonia and Caesarius the sister and brother of this Gregory were by the same father begottē af●erwards as is evide●t both by that verse of Nazianzen who speaking of his mother as th●n childles whē sh● begged him of God layes Cupiebat illa masculum soetum domi Spectare magna ut pars cupit mortalium And the cleare testimony of Elias Cretensis saying Although if you regard his birth he was not the onely child of his Parents forasmuch as after him both Gorgonia and Caesarius were borne Now if this Bishop after holy Orders conversed conjugally with his wife and that without the Churches scandall then is it not any disparagement to some of our Martyrs that they were married Priests PA. Fox nameth some for Martyrs who afterwards were living PRO. There might be some that received the sentence of death and martyrdom and yet the same parties upon occasion and mediation might come to be reprieved or released and this not come to Mr. Foxe his knowledge This cānot discredit the whole story taken for the most part out of your owne registers and other credible witnesses PA. You have put some into your Catalogue who were excommunicate persons and condemned to bee burnt for Heretikes as namely Husse and Wickliffe whose body was digged up forty yeares after his buriall and burnt by the Popes command PRO. Indeed they were Heretikes in such manner as Christ was called and condemned for a Blasphemer or as Saint Paul saith After the way which they call heresie so worship we the God of our Fathers beleeving all things which are written in the Law and the Prophets Indeed if this be heresie to acknowledge no other foundation then that which God himselfe hath laid no other Mediatour then Christ Iesus nor any expiation but by his blood nor any propitiatory sacrifice but his death nor any satisfaction to Gods justice but his obedience nor any rule to guide us infallibly to salvation but his word contained in the holy Scriptures if this I say be heresie then may they and we bee so reputed Now to discover who be Heretikes indeed let the Reader looke to the voice of the Church before these odds grew and see which way the Church inclined For though in the Primitive Ages thereof the writers could not speake so expresly and punctually against heresies untill they sprang up yet even then they delivered such grounds as might serve to over-throw the errours and superstition which afterwards arose Yea but our Professors have beene excommunicated and condemned so was the blind man in the Gospell whom our Saviour cured he was cast out of the Synagogue and yet Christ tooke him into his protection for the good profession he made It might be that in those papall censures the keyes were mistaken or the wards of the locke changed and then Errante clave Ecclesia their censures did not bind The Ephesine Latrocinie for so it was called Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjudged and condemned Flavianus an holy and Catholike B●shop for an Heretike under that censure Flavian●● died nay was martyred by them the holy Councell at Chalced●● after the death of Flav●anus loosed that band wherewith the Latrocinous Conspirators at Ephesus thought they had fast tyed him but because their Key did erre they did not in truth they honoured and proclaimed Flavianus for a Saint and Martyr whom the faction of Dioscurus had murdered for an heretike By which example and warrantie of that holy Councell our Church of latter time restored to their Pr●stine dignity and honour to Flaviani in their age Bucer and F●gius after their death what time that papall conspir●cie had not only with an erring Key bound but digged up their bodies out of their graves and burned them to ashes The papall faction hath beene but too peremptory in their censures ●hey were farre from the moderation of the Curat in Paris who being to publish an Excommunication what time there was great difference between the Emperou● Fredericke the second and Pope Innocent the fourth he thus acquitted himselfe Give eare saith he to his Parishioners I have received commandement to pronounce the solemne sentence of Excommunication against the Emperour Frederick candles put out and bels ringing Now I know not the cause that deserves this and yet I am not ignorant of the great odds that is betweene them I know also that one of them doth wrong the other but which it is I know not so farre forth then as my power doth extend I excommunica●e and pronounce excommunicated one of the two namely him that doth the injury to the other and absolve him that suffereth the wrong which is so hurtfull unto all Christendome Thus farre he Now the thing which wee require on the behalfe of out professors so injuriously dealt withall as that their sworne enemies b●came both their witnesses and their Iudges which even common reason it selfe forbids that I say which we crave is this that since neither themselves have confessed the crimes laid to their charge nor others have as yet justly convicted them thereof that they may have the benefit of the Law and accordingly be restored according to an ordinary Canon provided in that case PA. Your Waldenses Wicklifists and Hussites and such as you account Confessors and Martyrs they errea in divers points they varied amongst themselves