Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	resurrection_n	4,690	5	8.8195	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34613	The history of popish transubstantiation to which is premised and opposed the catholic doctrin of Holy Scripture, the antient fathers and the reformed churches about the sacred elements, and presence of Christ in the blessed sacrament of the Eucharist / written in Latine by John, late Lord Bishop of Durham, and allowed by him to be published a little before his death at the earnest request of his friends.	Cosin, John, 1594-1672.; Beaulieu, Luke, 1644 or 5-1723.; Durel, John, 1625-1683.	1679 (1679)	Wing C6359A; ESTC R24782	82,162	188

time by the power of Christ working by the Holy Ghost are fed by the flesh and bloud of our Lord unto eternal life c. Again Christ is not absent from his Church celebrating his holy Supper The Sun in heaven being distant from us is nevertheless present by his efficacy how much more shall Christ the Sun of righteousness who is bodily in heaven absent from us be spiritually present to us by his life-giving virtue and as he declared in his last Supper he would be present Joh. 14.15 16. Whence it follows that we have no Communion without Christ Now to this Confession not only the Reformed Switzers did subscribe but also the Churches of Hungary Pannonia or Transilvania Poland and Lithuania which follow neither the Augustan nor Bohemian Confessions It was subscribed also by the Churches of Scotland and Geneva 19. Lastly Let us hear the renowned Declaration of the Reformed Churches of Poland Conf. Thorun made in the Assembly of Thor●n whereby they profess that as to what concerns the Sacrament of the Eucharist they assent to that opinion which in the Augustan Confession in the Bohemian and that of Sendom is confirmed by Scripture Then afterwards in another Declaration they explain their own Mind thus saying 1. That the Sacrament consisteth of earthly things as Bread and Wine and things heavenly as the Body and Bloud of our Lord both of which though in a different manner yet most truly and really are given together at the same time earthly things in an earthly corporal and natural way heavenly things in a mystick spiritual and heavenly manner 2. Hence they infer That the Bread and Wine are and are said to be with truth the very Body and Bloud of Christ not substantially indeed that is not corporally but Sacramentally and Mystically by vertue of the Sacramental Vnion which consisteth not in a bare signification or obligation only but also in a real exhibition and communication of both parts earthly and heavenly together at once though in a different manner 3. In that sense they affirm with the Ancients That the Bread and Wine are changed into the Body and Bloud of Christ not in nature and substance but in use and efficacy in which respect the sacred Elements are not called what they are to sense but what they are believed and received by faith grounded on the Promise 4. They deny to believe the signs to be bare inefficacious and empty but rather such as truly give what they seal and signifie being efficacious instruments and most certain means whereby the Body and Bloud of Christ and so Christ himself with all his benefits is set forth and offered to all Communicants but conferred and given to true Believers and by them received as the saving and vivifying food of their Souls 5. They deny not the true presence of the body and bloud of Christ in the Lords Supper but only the Corporal manner of his Presence They believe a Mystical Vnion betwixt Christ and us and that not imaginary but most true real and efficacious 6. Thence they conclude That not only the vertue efficacy operation or benefits of Christ are communicated to us but more especially the very substance of his Body and Bloud so that he abides in us and we in him 20. Now because great is the fame of Calvin who subscribed the Augustan Confession and that of the Switzers let us hear what he writ and believed concerning this sacred Mystery His words in his Institutions and elsewhere are such so conformable to the stile and mind of the Ancient Fathers that no Catholick Protestant would wish to use any other Comm. on 1 Cor. I understand saith he what is to be understood by the words of Christ that he doth not only offer us the benefits of his Death and Resurrection but his very body wherein he died and rose again I assert that the body of Christ is really as the usual expression is that is truly given to us in the Sacrament to be the saving food of our souls Instit Book 4. Ch. 17. Also in another place Item That word cannot lie neither can it mock us and except one presumes to call God a deceiver he will never dare to say that the Symbols are empty and that Christ is not in them Therefore if by the breaking of the bread our Saviour doth represent the participation of his body it is not to be doubted but that he truly gives and confers it If it be true that the visible sign is given us to seal the gift of an invisible thing we must firmly believe that receiving the signs of the body we also certainly receive the body it self Setting aside all absurdities I do willingly admit all those terms that can most strongly express the true and substantial Communication of the Body and Bloud of Christ granted to the Faithful with the Symbols of the Lords Supper and that not as if they received only by the force of their imagination or an act of their minds but really so as to be fed thereby unto Eternal life Again Treat of the Lords Supper We must therefore confess that the inward substance of the Sacrament is joyned with the visible sign so that as the Bread is put into our hand the Body of Christ is also given to us This certainly if there were nothing else should abundantly satisfie us that we understand that Christ in his Holy Supper gives us the true and proper substance of his Body and Bloud that it being wholly ours we may be made partakers of all his benefits and graces Again The Son of God offers daily to us in the holy Sacrament the same body which he once offered in sacrifice to his Father that it may be our spiritual food In these he asserts as clearly as any one can the true Real and substantial Presence and Communication of the Body of Christ but how he undertakes not to determine Inst B. 4. Ch. 17. Num. 32. If any one saith he ask me concerning the manner I will not be ashamed to confess that it is a secret too high for my reason to comprehend or my tongue to express or to speak more properly I rather feel than understand it Therefore without disputing I embrace the truth of God and confidently repose on it He declares that his Flesh is the food and his Bloud the drink of my Soul And my Soul I offer to him to be fed by such nourishment He bids me take eat and drink his Body and Bloud which in his holy Supper he offers me under the Symbols of Bread and Wine I make no scruple but he doth reach them to me and I receive them All these are Calvins own words 21. I was the more willing to be long in transcribing these things at large out of publick Confessions of Churches and the best of Authors that it might the better appear how injuriously Protestant Divines are calumniated by others unacquainted with their opinions

nature and substance of the body of our blessed Saviour and that those words nature and substance ought not to be rejected because the Fathers used them in speaking of that Mystery Secondly He inquires whether those expressions truth nature and substance were used in this Mystery by the Ancients in their common acceptation or in a sense more particular and proper to the Sacraments Because we must not only observe what words they used but also what they meant to signifie and to teach by them And though with the Fathers he acknowledged a difference betwixt the body of Christ in its natural form of a humane body and that Mystick body present in the Sacrament yet he chose rather to put that difference in the manner of presence and exhibition than in the subject it self that is the real body and bloud of our Saviour being it is most certain that no other body is given to the faithful in the Sacrament than that which was by Christ given to death for their Redemption Lastly he affirms according to the unanimous consent of the Fathers that this matter must be understood in a spiritual sense banishing all grosser and more carnal thoughts 5. To Bishop Poinet succeeded in the same See the right Reverend Doctors T. Bilson and L. Andrews Prelates both of them throughly learned and great defenders of the Primitive Faith who made it most evident by their Printed Writings that the Faith and Doctrine of the Church of England is in all things agreeable to the holy Scriptures and the Divinity of the Ancient Fathers And as to what regards this Mystery the a Bils resp ad Card. Alan l. 4. first treats of it in his Answer to the Apology of Cardinal Alan and the b Andr. resp ad Apol Bel. c. 11. p. 11 last in his Answer to the Apology of Cardinal Bellarmine where you may find things worthy to be read and noted as follows Christ said this is my body in this the object we are agreed with you the manner only is controverted We hold by a firm belief that it is the body of Christ of the manner how it comes to be so there is not a word in the Gospel and because the Scripture is silent in this we justly disown it to be a matter of Faith We may indeed rank it among Tenets of the School but by no means among the Articles of our Christian Belief We like well of what Durandus is reported to have said We hear the Word and feel the motion we know not the manner and yet believe the Presence For we believe a Real Presence no less than you do We dare not be so bold as presumptuously to define any thing concerning the manner of a true Presence or rather we do not so much as trouble our selves with being inquisitive about it no more than in Baptism how the bloud of Christ washeth us or in the Incarnation of our Redeemer how the Divine and Humane Nature were united together We put it in the number of sacred things or Sacrifices the Eucharist it self being a Sacred Mystery whereof the remnants ought to be consumed with fire that is as the Fathers elegantly have it ador'd by faith but not searcht by reason Caus Ep. to Card. Perron 6. To the same sense speaks Is Causabon in the Epistle he wrote by order from King James to Cardinal Perron so doth also Hooker in his Ecclesiastical Polity Ep. Roff. praef ad loct Montac in Antid Art 13. Book 5. § 67. John Bishop of Rochester in his Book of the Power of the Pope R. Mountague Bishop of Norwich against Bullinger James Primate of Armach in his Answer to the Irish Jesuit Francis Bishop of Eli and William Laud Archbishop of Canterbury in their Answer to Fisher c In a Manuscript shortly to be Printed John Overall Bishop of Norwich and many others in the Church of England who never departed from the Faith and Doctrine of the ancient Catholick Fathers which is by Law established and with great care and veneration received and preserved in our Church 7. To these also we may justly add that famous Prelate Antonius de Domino Archbishop of Spalato a man well versed in the Sacred Writings and the Records of Antiquity who having left Italy when he could no longer remain in it either with quiet or safety by the advice of his intimate Friend Paulus Venetus took Sanctuary under the protection of King James of blessed memory in the bosome of the Church of England which he did faithfully follow in all Points and Articles of Religion But being daily vex'd with many affronts and injuries and wearied by the unjust persecutions of some sour and over-rigid men who bitterly declaimed every where against his life and actions he at last resolved to return into Italy with a safe conduct Before he departed he was by order from the King questioned by some Commissionated Bishops what he thought of the Religion and Church of England which for so many years he had owned and obeyed and what he would say of it in the Roman Court to this Query he gave in writing this memorable answer I am resolved even with the danger of my life to profess before the Pope himself that the Church of England is a true and Orthodox Church of Christ This he not only promised but faithfully performed for though soon after his departure there came a Book out of the Low Countries falsly bearing his name by whose title many were deceived even among the English and thereby moved to tax him with Apostacy and of being another Eubolius yet when he came to Rome where he was most kindly entertained in the Palace of Pope Gregory the Fifteenth who formerly had been his Fellow-student he could never be perswaded by the Jesuits and others who daily thronged upon him neither to subscribe the new devised-Tenets of the Council of Trent or to retract those Orthodox Books which he had Printed in England and Germany or to renounce the Communion of the Church of England in whose defence he constantly persisted to the very last But presently after the decease of Pope Gregory he was imprisoned by the Jesuits and Inquisitors in Castle St. Angelo where by being barbarously used and almost starved he soon got a mortal sickness and died in a few days though not without suspicion of being poysoned The day following his Corps was by the sentence of the Inquisition tyed to an infamous stake and there burnt to ashes for no other reason but that he refused to make abjuration of the Religion of the Church of England and subscribe some of the lately-made-Decrees of Trent which were prest upon him as Canons of the Catholick Faith I have taken occasion to insert this narration perhaps not known to many to make it appear that this Reverend Prelate who did great service to the Church of God may justly as I said before be reckoned amongst the Writers of the Church of England Let