Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	cup_n	eat_v	7,692	5	7.7115	4	false

Text snippets containing the quad

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

in all things it behoved him to bee like vnto his brethren Note then If it behoved him to bee lyke to vs in all things then his bodie must be visible and palpable and contained in one place even as other glorified bodies are Matth. 28.6 Hee is not heere for hee is risen as hee saide Remarke then That according to the Romish doctrine if Christ's bodie may be in manie places invisiblie at once the Angel's reason heere should bee of no force for it might haue beene replyed That altho hee bee risen yet hee might at the same instant haue beene invisibile in the Sepulchre Luke 24.39 Beholde mine hands and feet that it is I my selfe handle mee and see for a spirit hath not flesh and bones as yee see mee haue Note then That after his Resurrection our Saviour's Bodie was visible and palpable his Resurrection adding glorie to his Nature but no-wayes quite abol●shing his Nature as the Papists doe who change not onelie Bread in-to his Flesh but his Flesh in-to a Spirit which hath neither flesh nor bones as the Disciples saw Christ's bodie haue Acts 1.11 This same Iesus vvhich is taken vp from you in-to Heaven shall so come in like manner as yee haue seene him goe in-to Heaven Note then That the Angels testifie that as his going vp from men to Heaven was sensible and visible so should his bodilie comming from Heaven backe againe bee sensible and visible which seeing no such comming hath beene hither-to or can bee seene it is evident that his comming downe invisiblie to bee amongst the Priests fingers when he consecrateth the host is a ridiculous phantasie 2. Witnessing of Antiquitie THe Bodie of Christ sayth Theodoret hath its former shape and figure circumscription and as I may briefly say the same essence of a bodie altho after the resurrection it was made immortall mortall and free from corruption Theod. Dialog 2. And in the same Dialogue from the circums●ription there-of hee proveth the visibilitie there-of and by the visibilitie there-of where it is that it is circumscrybed saying that that onlie is invisible which can-not bee circumscrybed In lyke manner Augustine sayeth that it is prophane not to belieue and professe sayth he the sonne of God according to his humanitie to bee corporeall and locall after his resurrection Aug. 4. tom de essentia divinitatis 3. Confession of Partie HAndle mee and see by this sayeth Lyra on Luke 24. hee shew that he had a true bodie and not an imaginarie And on Acts 1.11 hee shall come sayth hee in the same forme and substance of flesh to judge as hee came to be judged for altho he hath received immortalitie hee hath not lost the true nature of humanitie §. 3. That after consecration the Bread and VVine remaineth in substance in the Sacrament of the Eucharist 1. Authoritie of Scripture MAtth. 26.29 But I say vnto you I vvill not drinke hencefoorth of this fruit of the Vine Note then That Christ calleth it expresselie the fruit of the Vine which hee had drunken with his Disciples at his last Supper Verse 26. And as they vvere eating Iesus tooke Bread and blessed it and brake it and gaue it to the Disciples Note then That it was still Bread after distribution for the word it is still relatiue to the bread which Christ tooke and hee sayde This is not this shall bee by transsubstantiation my bodie which is given for you sayeth Luke 22.19 Now all men know that it is not the host of bread that was crucifyed for vs doe this in remembrance of mee Note then That a remembrance is not of a thing present so neither is Christ's Bodie after the Popish manner 1. Cor. 10.16 The cup of Blessing vvhich vvee blesse is it not the communiō of the blood of Christ The bread vvhich vvee breake is it not the communion of the bodie of Christ Remarke then How the Apostle expound●th Christ's words calling that the communion of Christ's bodie which him-selfe called his bodie Now the communion of a thing is not the thing it selfe for these two are divers 1. Cor. 11. For as oft as yee eate this bread and drinke this cup yee doe shew the Lord's death till hee come Note then That the Apostle calleth that bread which wee eate in the Sacrament and not humane flesh Next that wee show or represent Christ's death in the Sacrament therefore Christ beeing onelie represented there is not there bodilie And thirdlie it is sayde till hee come therefore it clearlie againe followeth that hee is not alreadie there 2. Witnessing of Antiquitie NEither doth the mysticall signes after sanctification depart from their owne nature sayth Theodoret for they remaine still in their owne substance and figure and shape and may be handled and touched as they were before Theod. 2. Dialog Where-vnto consenteth Ambrose in 1. Cor. 11. saying That it is bread where-of all participate to wit according to its naturall substance As also Gelasius in his booke of two natures saying After consecration that yet the substance and nature of bread and wine doe still remaine 3. Confession of Partie POpe Innocent 3. in his fourth booke of the mysteries of the Masse cap. 27. testifyeth that Christ after consecration calleth that which was in the Cup the fruit of the Vine And Bellarmine granteth that it is probable that there is no expresse place of Scripture that evidentlie can inforce transsubstantiation to bee admitted for that it is by these words which they commonlie adduce he sayth the most learned and sharpest witted amongst them as Scotus was hath thought the cleane contrarie Bell. lib. 3. de Euchar. c. 23. § secundo §. 4. That Christ Iesus is not received by the bodilie mouth 1. Authoritie of Scripture IOhn 6.35 I am that bread of life hee that commeth to mee shall never hunger and hee that believeth in mee shall never thirst Note therefore That the way how to eate and drinke of Iesus Christ is to belieue in him Verse 53. Verelie verilie I say vnto you except yee eate the flesh of the Sonne of Man and drink his blood yee haue no life in you But remarke that manie haue gotten lyfe eternall who never did eate Christ with the bodilie mouth by the Papists owne confession as the Thiefe on the Crosse and manie moe others which die after Baptisme Ephes 3.17 Christ dwelleth in your hearts by faith Note then That as his dwelling in vs is such is our receiving of him and that the one and the other both are spirituall by fayth 2. Witnessing of Antiquitie WHerefore preparest thou thy teeth and thy wombe sayth Augustine belieue and thou hast eaten Tract 25. in Iohn And even hither-to hee may be touched but by affection not by the hand by desire not by the eye and by fayth and not by the senses sayeth Bernard serm 28. in Cant. So sayeth Ambrose lyke-wise lib. 6. in Luc. c. 8. And therefore concludeth there-after saying Not vpon the earth then nor in

not claime to then let them not claime succession to that office which requireth those qualities nor to the proper act there-of which is the sacrificing to God his owne onelie Sonne Heb. 9.14 Who through the eternall Spirit offered him-selfe vvithout spot to God Note then That our high-priest i●… both the Sacrificer the Altar and th●… vnspotted sacrifice it selfe These the●… who claime that they succeede him in his priesthood must bee these thre●… lyke-wyse els his priesthood and their are no-wayes one and so their priesthood must bee a new one of their owne but not a succeeding to his Ephes 4.11 Hee gaue some to bee Apostles and some Prophets and some Evangelists and some Pastors and Teachers Note then That the Apostle in nominating all these offices which Iesus Christ had ordained in his Church maketh no mention at all of anie sacrificers of his bodie Againe at large in the Epistles to Timothie and Titus hee showeth all the dueties of a Bishop or Pastor in Christ's Church but hee maketh no part of his charge the sacrificing of Christ Revel 1.6 Who hath made vs Kinges and Priests vnto God his Father Note heere That all Christians are called Priests in respect of their spirituall sacrifices of prayer and praise c. that they offer vp vnto God but no-where are pastors of the Church particularlie so called the holie Ghost fore-seeing that some would aryse that would vsurp that stile onlie to them-selues in an injurious sence vnto the Sonne of God 2. Witnessing of Antiquitie TO this our doctrine that the popish Priests haue no calling to sacrifice Christ's bodie which they claime vnto from Christ's fact and institution of them to succeede there-in to him in the last Supper the cleare confession of our Adversaries jumping there-with shall serue to convince them for there is no expresse mention in the Historie of the Gospell sayeth Suarez of a sacrifice or oblation as also the fact of Christ which is declared might haue beene done by him without anie sacrifice to wit by consecrating the Bread and Wine and giving the same to his Disciples without anie intention of sacrificing and therefore hee concludeth that it is conjecturall onlie to thinke that anie such thing is agreeable either to the words or deeds of Christ Suarez in 3. part D. Thomae tom 3. disput 74. sect 1. § secundo potest In lyke manner the same Suarez reporteth that the Bishop of Bitonto and others did defende that Christ in that night of the celebrating his last Supper offered vp no sacrifice Suarez ibid. § 2. Pag. 949. For if hee had offered vp an expiatorie sacrifice then where-by the sinnes of the World had bene done away then in his last Supper hee behoved to haue died and so needed not to haue died the day after according to Hebr. 10.10 §. 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christ's propitiatorie sacrifice offered on the Crosse 1. Authoritie of Scripture HEb 9.22 Without shedding of blood there is no remission Note then Seeing they call the Masse an vnbloodie sacrifice that therefore the same is no-wise propitiatorie for the remission of sinne Verse 25.26 Not that hee should offer him-selfe often c. for then must he often haue suffered Remarke then That it is all one thing in Scripture Christ to bee offered and Christ to suffer and therefore to offer Christ daylie is all one as Christ to suffer daylie which is both absurd and blasphemous Verse 26. But now in the ●…nde of the Worlde once hath hee appeared to put away sinne by the sacrifice of him-selfe Note then That once onelie hath hee suffered and therefore once onlie was hee sacrificed and that by that sacrifice once made by him-selfe alone our sinnes are put away and therefore no other sacrifice but that onlie is alone propitiatorie Againe verse 26. Where hee sayth That once hee hath appeared to put away sinne by the sacrifice of him-selfe We remarke that a propiatorie sacrifice should bee ever apparent and visible and therefore seeing Christ nor his sacrificing is not apparent nor visible in the Masse therefore it followeth that in the Masse there is no sacrifice at all let bee propitiatorie Verse 27.28 And as it is appointed to men once to die but after that the judgement So Christ vvas once offered to beare the sinnes of manie Note then That to say that Christ is offered daylie is as absurd as to say that a dead man dieth daylie Heb. 7.27 Who needeth not daylie as those High-priests to offer vp sacrifice c. Heb. 9.12 But by his owne blood hee entered once in-to the holie place having obtained eternall redemption for vs. Note then That the repetition of Christ's sacrifice daylie importeth a-like imperfection there-of as the daylie offering vp of sacrifices vnder the Law imported the imperfection of that legall priesthood which is both absurd and blasphemous to affirme of Christ's Againe Remarke that the Apostle showeth that Christ's bloodie sacrifice where-by hee entered in-to the holie place is of an infinite worth having obtained eternall redemption for vs where-as all Papists grant their sacrifice of the Masse to bee but of a finite worth and therefore is not one but farre inferiour to the sacrifice of Christ and consequentlie also then priesthood to his From whence also it followeth that they succeede not to Christ in his priesthood after the order of Melchisedek but haue a new one of their owne coyning farre differing from Christ's and millions of degrees inferiour there-to Heb. 10.18 Now vvhere remission of sinne is there is no more offering for sinne Verse 14. For by one offering hee hath perfected for ever them that are sanctified Note then If that one and once offering of Christ availeth for ever to the remission of sinne and perfecting for ever of them that are sanctified it followeth necessarilie as the Apostle sayeth that there is no more offering for sinne and consequentlie no more needc of sacrifices propitiatorie nor anie furder immolation of Christ for the remission of sinne And therefore wee conclude That seeing the sacrifice of the Masse is neither the reiteration of Christ's sacrifice for that were to accuse it of imperfection as Heb. 7.27 nor yet the continuation of it for so hee should daylie die as Heb. 9.25.26 nor that it is visible bloodie nor of an infinite worth as His was Therefore it is no-wyse Christ's sacrifice propitiatorie but a blasphemous idolatrous abhomination flat derogatorie there-to 2. Witnessing of Antiquitie TO this our doctrine That the Masse is no reall and properlie a propitiatorie Sacrifice witnesseth thus Antiquitie Because wee are delivered sayth Ambrose by Christ's death as myndfull there-of in eating and drinking wee represent that Bodie and Blood which was sacrificed for vs. Amb. in 1. Epist. ad Cor. cap. 11. So lyke-wise testifyeth Eusebius After that Christ offered vp that admirable and excellent sacrifice to his Father for the salvation of all hee instituted that wee should