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	offer_v	sacrifice_n	4,224	5	7.7177	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28839	An exposition of the doctrine of the Catholique Church in the points of controversie with those of the pretended reformation by James Benignus Bossüet, counseller in the King's counsels, Bishop and Lord of Condom, tutor to His Royal Hyghness the Dolphin of France ; translated into English by W.M.; Exposition de la doctrine de l'Eglise catholique sur les matières de controverse. English	Bossuet, Jacques Bénigne, 1627-1704.; Montagu, Walter, 1603?-1677.	1672 (1672)	Wing B3782; ESTC R30305	47,803	218

same name Neuerthelesse our Faith being attentiue to his word who effecteth what euer he pleaseth in heauen and on earth doth acknowledg in this case no other Substance remaining but that which is designed by the same word viz the proper Body and Blood of CHRIST IESVS into which the Bread and the Wine are changed which is what we terme TRANSVBSTANTIATION And notwithstanding this yet the Reality which the Eucharist contains in regard of the interiour part is no impediment to the being a Signe in respect of what it retains of exteriour and sensible but yet a Signe of such a nature as is so farre from excluding a Reality as it carieth it of necessity along with it since in effect this speech This is my Body being pronounced vpon the matter CHRIST IESVS hath chosen is an assured signe that he is Present and although the matters seeme to our senses to remayne the same yet our spirit iudgeth otherwise of them then it would doe if a superiour Authority did not interuene so that although those species and a certaine sequence of naturall impressions which are made on our bodies are vsed to suggest to vs the Substance of Bread Wine yet in this case his Authority whome we beleeue intirely preuailes so much vpon vs that the same species begin to designe to vs an other Substance for we beleeue CHRIST who sayth that which we take and that which we eate is his Body and such is the efficacy of his word as it keeps vs from ascribing to the Substance of Bread these exteriour appearances and moueth vs to referr them to the Body of CHRIST being present vnder them so that the presence of so Adorable an obiect being once ascertain'd to vs by this signe we make no question of offring to it our Adorations I doe not enter into the point of Adoration by reason that the most learned and sober of our Aduersaries haue long since granted vs that the presence of CHRIST IESVS in the Eucharist ought to impose Adoration vpon those who are of that perswasion In fine being once conuinced that the omnipotent words of the sonne of God effect whatsoeuer they pronounce we beleeue vpon good grounds that in the last Supper they produced their effect as soone as they were vttered and vpon a necessary consequence we acknowledg the Reall presence of the Body before our receauing it These preceeding points being supposed the Sacrifice which we assert and maintain in the Eucharist retayns no longer any particular difficulty We haue obserued two actions in this Mystery which cease not to be distinct although the one relateth to the other the first is the Consecration by which the Bread and Wine are changed into the Body and Blood the second is the Eating by which we communicate and partake of them In the Consecration the Body and Blood are mystically separated by reason that CHRIST IESVS said seuerally This is my Body This is my Blood the which includeth a liuely and effectuall representation of the violent death he suffered And so the sonne of God is sett vpon the holy table by vertue of those words couered with signes that represent his death This is what is effected by Consecration and this Religious act carieth with it the protestation of the Soueragnity of God by reason that CHRIST IESVS being present reneweth and in some sort perpetuates the memory of his obedience euen to the death of the Crosse so that indeed there is nothing wanting here towards the rendring it a True Sacrifice Without all question this Religious act as it is distinct from that of the Communion must needs be of it self acceptable to God and must inuite him to looke vpon vs with a more fauorable and propitious eye by reason it presenteth to his sight the voluntary death which his wellbeloued sonne hath suffer'd for sinners or rather replaceth before his eyes euen his own sonne vnder the signes of that death whereby he hath bin appeased and reconciled to Man All Christians confesse that the single presēce of CHRIST IESVS is a most powerfull manner of Intercession before God for all mankind according to this saying of the Apostle CHRIST IESVS presenteth himself and appeareth for vs before the face of God and thereupon we beleeue that CHRIST IESVS being present vpon the holy table in this figure of death intercedeth for vs and representeth continually to his Father the death he hath suffered for his Church It is in this sense we affirme that IESVS-CHRIST offereth himself for vs to God in the Eucharist and in this manner it is we conceaue that this Oblation inuiteth God to become more fauorable and propitious to vs and for this reason we call it Propitiatorie When we reflect vpon what CHRIST IESVS worketh in this mystery and when we looke vpon him by our Faith as actually present vpon the holy table with the signes of death we ioine our selues to him in that estate and we present him to God as our only Victime and as our sole Propitiator by the merit of his Blood protesting that we haue nothing to offer vnto God but IESVS-CHRIST and the infinite merit of his death We consecrate all our prayers by this Diuine Oblation and by our presenting CHRIST IESVS to God we are taught to offer vp our selues at the same time to the Diuine Maiesty in him and by him as liuing Sacrifices Such is the Sacrifice of Christians and infinitely differing from that which was practised in the Law being a Spirituall Sacrifice worthy of the New Couenant wherein the presence of the Victime is not perceaued but by Faith where the word of God is the instrument that separateth Mystically the Body the Blood and cōsequently where the Blood is shed but Mystically and where death interueneth but by Representation and yet a most Reall True Sacrifice for this reason that CHRIST JESVS is truly contained and presented to God in it vnder this figure of death and therefore a Sacrifice also of Commemoration which is so farre though obiected from parting loosening vs from our application to the Sacrifice of the Crosse as it fixeth vs the faster by all its circūstances vnto it since it doth not only relate intirely vnto it but in effect it hath neither being nor subsistance but by this relation from whence it deriueth all the virtue it contains This is the expresse Doctrine of the Catholique Church in the Councel of Trent which teacheth that this Sacrifice is instituted only to the intent of representing that which was once perfected vpon the Crosse and to preserue the Memory of it vnto the end of all ages and apply vnto vs that sauing virtue for the forgiuenes of sinns which we dayly commit Wherefore so farre we are from beleeving that somewhat is wanting to the Sacrifice of the Crosse as quite contrary the Church holds that it was so perfect and so fully sufficient as all which followes it is but ordain'd in order to the

celebrating the Memory and applying the Virtue of that Oblation Whereby the same Church professeth that all the merit of the Redemption of mankind is annexed to the Death of the son̄e of God certainly by all that hath bin already said it ought to haue bin vnderstood that when we say to God in the celebration of the divine Mysteries We offer you this holy host we doe not pretend by this oblation to make or present to God a new payement of the price of our Saluation but to employ towards him the merits of IESVS CHRIST there present and the infinite price he hath at once pay'd for our Redemption vpon the Crosse. The Professors of the Pretended-Reformed Religion doe not beleeue that they offend CHRIST IESVS in offring him to God as present by their Faith as in case they did beleeue he were truly and Really present what repugnance could they haue to offer him as being Effectually present So that to argue ingenuously the dispute in faire dealing ought to be reduced singly to his being Present This supposed all the false images and conceptions the Pretended-Reformers frame to themselues about the Sacrifice we offer ought to be effaced they should in iustice acknowledge fairely that the Catholiques pretend not to frame for themselues a new Propitiation to appease God againe as if he were not sufficiently reconciled by the Sacrifice of the Crosse or in order to make some new supplement to the price of our Saluation as if it were imperfect All these imaginations haue no admission into our Doctrine by reason that all this is intended by way of Intercession and Application in that manner I come from deliuering explaining After this cleer explication those great obiections drawn out of the Epistle to the Hebrews which our Aduersaries seeke to enforce so much against vs will appear weake vnreasonable that it is in vaine they strayne themselues to proue by the meaning of the Apostle that we nullify the Sacrifice of the Crosse but as the most certain proof that can be had that two Doctrines are not opposite to one an other is to discouer in the expounding them that no proposition of the one is Contradictory to the proposalls of the other I conceaue my self inuited in this occasion to expose in short the Doctrine of the Epistle to the Hebrews The Apostle designed in this Epistle the teaching vs that a sinner could not escape from death other wayes then by subrogating in his place one that should dy for him that while men did supply in their stead but the Bloodshed of Beasts their Sacrifices had no other operation but the making a publick profession that they had deserued to dy and that by reason the divine Iustice could not be satisfied with so disproportionate an exchange those Bloody Victimes were euery day offer'd and repeated which was a certain proofe of the insufficiency of that exchange and subrogation but that since CHRIST IESVS had bin pleased to dy for sinners God being fully satisfyed by the voluntary substitution of so worthy a person could no more require the price of our ransome from whence the Apostle concludes that we ought not only to cease from offring any other Victime after CHRIST IESVS but that CHRIST himself was to be offer'd vp to death but one single time Let the Reader then who is sollicitous of his Saluation and is a freind to truth recolect seriously what we haue deliuered of the manner wherein CHRIST IESVS offereth himself to God for vs in the Eucharist and I am confident he will not find in it any propositions contrary to those of the Apostle which I come from delivering or any that infirme his proofes so the most can be vrged against vs is his Silence But such as will consider the wise distributions God maketh of his secrets in the many and seuerall bookes of his Scripture would not surely restraine vs to receaue from the single Epistle to the Hebrews all our instruction concerning a matter which did not necessarily relate to the subiect of that Epistle since the Apostle intendeth in it to explaine the perfection of the Sacrifice of the Crosse and not the different meanes God hath giuen vs to apply it vnto our selues And to preuent all Equiuocall sense if we take the word offer as it is vnderstood in this Epistle in that sense which implyeth the Actual death of the Victime we confesse aloud that IESVS-CHRIST is no longer offer'd so neither in the Eucharist nor any where else But as this same word hath a larger signification in other places of Scripture where it is often said that one Offereth to God what one presenteth before him the Church which doth not frame her language her doctrine by the single Epistle to the Hebrews but by the whole body of the Scriptures doth not scruple to affirme that CHRIST JESVS offereth himself to God in all places where he appeareth for our sakes before him and consequently that he offereth himself vp in the Eucharist according to the expression of the holy Fathers of the Church Now to conceaue that this man̄er wherein CHRIST IESVS presenteth himself to God can at all detract from the Sacrifice of the Crosse is what can not possibly be inferr'd vnlesse one will ouerthrow the whole Scripture and especially that Epistle which they seeke so much to straine against vs. For by the same reason we ought to conclude that when CHRIST IESVS vowed himself to God entring into the world to substitute himself instead of those Victimes which were not pleasing to him that he iniured the action by which he deuow'd himself vpō the Crosse and so when he continueth to appeare for vs before God he detracteth from the Oblation in which he appeared once by the Immolation of himself and that not ceasing to intercede for vs he accuseth that Intercession of Insufficiency which he made at his Death with so many teares and so great cryes Would not all these inferences be ridiculous We must therefore vnderstand that CHRIST IESVS who did offer vp himself once to become the humble Victime of the Diuine iustice doth continue still offering himself for vs that the infinite perfection of the Sacrifice of the Crosse consisteth in this that whatsoeuer preceded it as well as what follows it are intirely relating vnto it that as what preceded was its Preparation so what doth follow is its Consummation and Application that true it is the payment of the price of our ransome is not reiterated by reason it was fully discharged the first time but what Applieth that Redemption is incessantly continued repeated and in fine we must know to distinguish those acts which are reiterated as being imperfect from such as are perpetuated as being perfect necessary We coniure the followers of the Pretended-Reformed Religion to make some little reflection vpon what I haue said concerning the Eucharist The doctrine of the Reall Presence hath bin

with CHRIST IESVS which is not to be found any where else It is easy for them to vnderstand that his Body is giuen vs to assure vs that we partake in his Sacrifice and in his Death They distinguish cleerly these two manners necessary to vnite vs to CHRIST IESVS the one is by taking his proper Flesh the other by receauing his Spirit the first thereof is granted vs as a pledge and security of the second but by reason things can not be explicated in the opinions held by our Aduersaries though on the other side they can not disauowe them we can not choose but conclude that their Error hath cast them into a manifest Contradiction I haue often wondred why they did not deliuer and explaine their Doctrine in a more familiar and simple manner Why haue they not persisted in saying without so many artifices that CHRIST IESVS hauing shed his blood for vs had represented to vs this effusion by giuing vs two distinct signes of his Body and his Blood and that he had bin pleased to giue to these two signes the names of the thing it self and that these sacred Symbols were pledges and securities of our partaking the fruite of his death and that we were nourished spiritually by the virtue of his Body and Blood after hauing strayned so hard to proue that the signes receaue the name of the thing it self and that for this reason the signe of the Body may be call'd the Body the whole frame of this Doctrine did oblige them naturally to settle and rest there And to render these signes efficatious it would serue sufficiently to haue the grace of our Redemption annexed to them or rather according to their principles that it were confirmed to vs in them They needed not to haue troubled themselues so much as they haue done to gett vs to conceaue that we receaue the very Body of our Sauiour to this end only viz to assure vs that we partake of the Grace of his Death These Pretended-Reformers did content themselues with hauing in the water of Baptisme a signe of the Blood which cleanseth vs and they neuer thought of saying that we receaue the Substance it self of our Sauiour's Blood to ascertaine us that the virtue thereof is therein diffused vpon vs. If they had argued and concluded so in the matter of the Eucharist their Doctrine would haue bin easier and lesse incombered with Contradictions But they who inuent and innouate can not say all they haue a minde to they encounter apparent verities and establish'd maximes which disapoint them and oblige them to restrayne their own conceptions The Arians would haue wisht not to haue bin obliged to qualify our Sauiour with the name of God and his only Sonne The Nestorians did admit but with great constraint a kinde of Unity of Persons in CHRIST JESVS which we finde in their writings The Pelagians who denyed Originall sin would as willingly haue reiected the ministring the Sacramēt of Baptisme to Infants in order to the remission of sin by which meanes they would haue bin deliuered from that argument the Catholiques drew from this practise to proue Originall sin But as I come from obseruing they who finde a thing firmely established haue not the boldnes or rather impudence to ouerthrow all at once Let the Caluinists auowe ingenuously the truth they would haue bin very willing to haue acknowleged in the Eucharist the Body of IESVS-CHRIST meerly Figuratiuely and the partaking only of his spirit in effect setting a side those big words of partaking of his proper Substance and many others which import a Reall Presence and doe but intricate perplexe them It would haue suted better to their mindes not to haue confessed any other Communion with CHRIST JESVS in the Lord's-Supper then such an one as is imparted in Preaching the Word and in Baptisme without telling vs as they doe that in the Eucharist CHRIST is receaued Intierly and elsewhere only in Part. But though this was their wish and inclination yet the powerfulnes of the termes resisted their profession of it our Sauiour hauing affirmed so positiuely of the Eucharist This is my Body This is my Blood which he never said of any other thing nor in any other occasion And what appearence of rendring that common to all the actions of a Christian which his expresse word hath annexed specially to one particular Sacrament Besides the whole order of the diuine counsels the connexion of the holy mysteries of the doctrine and intention of CHRIST IESVS in his last supper the words themselues which he vsed and the impression they naturally make in the minds of the faithfull all these suggest nothing but images and notions of Reality and for this reason our Aduersaries haue bin faine to finde out some words the sound whereof at least might raise some confused idea of this Reality When a man fastens himself either intirely vnto Faith as the Catholiques doe or absolutely rest on humane Reason as the Infidels doe one may establish firme consequences and make as it were an vniforme draught or designe of Doctrine but when one will frame a compound of them both together one is driuen to say somewhat more then he would willingly doe and in the persuite to fall into opinions the apparent Contradictions whereof manifestly discouer their Falsities This is the case of the Pretended-Reformers and God hath permitted their deluding themselues in this manner to facilitate their returne to the Vnity of the Catholique doctrine For since their own experience conuinceth them that they must speake as we doe to speake the language of truth ought they not to iudge they must thinke as we doe to vnderstand it right If they obserue in their own beleefe some things that can haue no sense but in ours is not this sufficient to conuince them that the Truth is not intire compleate but in our Church And those loose parts of Catholique doctrine which are scattered here and there in their Catechisme but would as one may say faine be reunited to their whole body ought not they perswade them to seeke in the Com̄union of the Church the full intire explication of the Mysterie of the Eucharist They would certainly be brought to it did not humane reasonings trouble perplex their Faith which is too much adhering to their senses But now after hauing represented to them what benefit they may draw from the exposition of their Doctrine let vs proceed and end the explaining of our own Since it was convenient as hath bin obserued before that our senses should discerne nothing in this mystery of Faith it was requisit there should be no alteratiō as to their obiect in the Bread Wine of the Eucharist Whereupon by reason that the same species continue as our obiect and we feele the same effects in the Sacrament as were sensible before the Consecration we ought not to wonder if some times and in some certain sense it is express'd by the