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	eat_v	show_v	5,537	5	5.6290	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41614	A papist mis-represented and represented, or, A twofold character of popery the one containing a sum of the superstitions, idolatries, cruelties, treacheries, and wicked principles of the popery which hath disturb'd this nation above an hundred and fifty years, fill'd it with fears and jealousies, and deserves the hatred of all good Christians : the other laying open that popery which the papists own and profess, with the chief articles of their faith, and some of the principle grounds and reasons, which hold them in that religion / by J.L. one of the Church of Rome ; to which is added, a book entituled, The doctrines and practices of the Church of Rome, truly represented, in answer to the aforesaid book by a Prote	Gother, John, d. 1704.; Stillingfleet, Edward, 1635-1699.	1686 (1686)	Wing G1336; ESTC R21204	180,124	215

occasions of mentioning it if ever Christ had instituted a Headship in the Church g●ven it to S. Peter and his Successors in the See of Rome 19. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come 1 Cor. 15.26 The Apostle speaking to all Communicants plainly shews that the Institution of Christ was That all should partake of both Kinds and so to continue to do as long as this Sacrament was to shew forth the Death of Christ viz. till his Second coming And there is no colour for asserting the Christian Church ever looked on observing Christs Institution in this matter as an indifferent thing no not for a thousand years after Christ. Altho the Practice and the Obligation are two things yet when the Practise was so agreeable to the Institut●on and continued so long in the Church it is hardly possible for us to prove the sense of the Obligation by a better way than by the continuance of the Practise And if some Traditions must be thought binding and far from being indifferent which want all that Evidence which this practise carries along with it How unreasonable is it in this Case to allow the Practise and to deny the Obligation 20. And whom he justified them he also glorified Rom. 8.30 But whom God justifies they have the Remission of their Sins as to Eternal Punishment And if those who are thus justified must be glorified what place is there for Purgatory For there is not the least intimation of any other state of Punishment that any who are justified must pass through before they are admitted to Glory We grant they may notwithstanding pass through many intermed●a●e trials in this World but we say where there is Justification there is no Condemnation but where any part of guilt remains unremitted there is a Condemnation remaining so far as the punishm●nt extends And so this distinction as to Eternal and Temporal Pains as it is made the Foundation of Purgatory is wholly groundless and therefore the Doctrine built upon it can have no Foundation in Scripture or Reason 21. I will pray with the Spirit and I will pray with the Understanding also 1 Cor. 14.15 What need this Praying with the Understanding if there were no necessity of attending to the sense of Prayers For then praying with the Spirit were all that was required for that supposes an attention of the Mind upon God And I can hardly believe any Man that thinks with Understanding can justifie praying without it especially when there are Exhortations and Invitations to the People to joyn in those Prayers as it is plain there are in the Roman Offices 22. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted with him Acts 10.34 35. Whereby we perceive that God doth not limit the possibility of Salvation under the Gospel to Communion with the See of Rome for if S. Peter may be believed the capacity of Salvation depends upon Mens fearing God and working Righteousness and it is horrible Uncharitableness to exclude those from a possibility of Salvation whom God doth not exclude from it 23. That ye should earnestly contend for the Faith which was once delivered to the Saints Jude v. 3. Therefore all necessary Doctrines of Faith were at first delivered and whatever Articles cannot be proved to have been delivered by the Apostles can never be made necessary to be believed in order to Salvation Which overthrows the addit●onal Creed of Pius IV. after the Council of Trent and puts them upon the necessity of proving the Universal Tradition of those Doctrines from the Apostolical Times and when they do that we may think better of them than at present we do for as yet we can see neither Scripture nor Reason nor Antiquity for them THus I have Represented that kind of Popery which our Author who complains so much of Misrepresenting allows and I have in short set down how little ground we have to be fond of it nay to speak more plainly it is that we can never yield to without betraying the Truth renouncing our Senses and Reason wounding our Consciences dishonouring God and his Holy Word and Sacraments perverting the Doctrine of the Gospel as to Christ's Satisfaction Intercession and Remission of Sins depriving the People of the Means of Salvation which God himself hath appointed and the Primitive Church observed and damning those for whom Christ died We do now in the sincerity of our Hearts appeal to God and the World That we have no design to Mis-represent them or to make their Doctrines and Pract●ses appear worse than they are But take them with all the Advantages even this Author hath set them out with we dare appeal to the Judgments and Consciences of any impartial men whether the Scripture being allowed on both sides our Doctrines be not far more agreeable thereto than the New Articles of Trent which are the very Life and Soul of Popery Whether our Worship of God be not more suitable to the Divine Nature and Perfections and the Manifestations of his Will than the Worship of Images and Invocation of Fellow-Creatures Whether the plain Doctrine of the necessity of Repentance and sincere Obedience to the Commands of Christ do not tend more to promote Holiness in the World than the Sacrament of Penance as it is delivered and allowed to be practised in the Church of Rome i. e. with the easiness and efficacy of Absolution and getting off the Remainders by Indulgences Satisfactions of others and Prayers for the Dead Whether it be not more according to the Institution of Christ to have the Communion in both Kinds and to have Prayers and the Scriptures in a Language which the People understand And lastly whether there be not more of Christian Charity in believing and hoping the best of those vast Bodies of Christians who live out of the Communion of the Church of Rome in the Eastern Southern Western and Northern Parts than to pronounce them all uncapable of Salvation on that Account And therefore out of regard to God and the Holy Religion of our Blessed Saviour out of regard to the Salvation of our own and other Souls we cannot but very much prefer the Communion of our own Church before that of the Church of Rome But before I conclude all I must take some notice of his Anathema's And here I am as much unsatisfied as in any other part of his Book and that for these Reasons 1. Because he hath no manner of Authority to make them suppose they were meant never so sincerely And if we should ever object them to any others of that Church they would presently say What had he to do to make Anathema's It belongs only to the Church and the General Councils to pronounce Anathema's and not to any private Person whatsoever So that if he would have

S. Augustin wrote but Four Books of that Subject but l. 3.25 he doth say something towards it yet S. Augustin in another place supposes that these Disciples did both eat and drink The Disciples did not know him but in the breaking of Bread and truly he that doth not eat and drink Iudgment to himself doth in the breaking of Bread own Christ. Whe●e it is plain that he applies both to the breaking of Bread here spoken of 4. He saith it was the Custom of the Primitive Christians to give it under one kind to Children the Sick and to Men in a Iourney I would he had produced his Authorities to prove these things for I can bring several to prove the direct contrary as to Children and sick P●rsons and Travellers and not only ancient Writers but the most Learned of their own Church And therefore I cannot but wonder to find him saying This was attested by all ancient Writers and modern Historians But I have ever found those have been most mistaken who produce all Writers and Historians when it may be there is not one that speaks home to the business At least we have here none mentioned and therefore none to examine and it would be too hard a task to search All. 5. He adds to this extravagancy in saying That Receiving in one or both kinds was indifferent for the ●irst four hundred years when the contrary is so manifest that the most ingenious of their own Writers confess it If any Persons did carry home one kind which is very questionable for Baronius and Albaspinaeus say they carried both kinds to receive it in times of Persecution at what season they thought fit afterwards This ought not to be set up against the general and constant Rule of the Church which is attested not only by Cassander and such like but even by Salmero Ruardus Tapperus and Lindanus who make no scruple of saying the publick Celebration in the Primitive Church was in both kinds But then how is it possible for us to judge better what they thought themselves bound to do than what they constantly observed in all their publick Celebrations The Church is not accountable for the particular Fancies or S●perstitions of Men but what was observed in all publ●ck Offices we have reason to think the Church thought it self obliged so to do out of regard to the Institution of Christ. And to shew how Un●versal this Observation was in the Church those who give account of the Eastern Church say That the Greeks Nestorians Armenians Maronites Cophtites and Abyssins do all observe it still viz. That the publ●ck Communicants do partake of both kinds And not one of all these Churches but think themselves bound to observe it out of regard to the Institution of Christ and why then should any think the Pr●m●tive Church thought it indifferent 6. The first Precept of receiving under both kinds was given to the Faithful by Pope Leo A. D. 443. and confirmed by G●l●sius A. D. 490. This is a great mistake for Leo gave no Precept ab●ut it but only told the People how they might certainly discover the Manichees for they would conform in other things but they would not taste of the Wine which argued that all other Communicants did then partake in both kinds Gelasius not only confirms the Custom then used but he saith That it is Sacriledge to divide that Holy Mystery And sur●ly he did not account Sacriledge an indifferent thing 7. Lastly he saith That those who receive in one kind are truly Partakers of the whole Sacrament This is a new way of Concomitancy we used to hear of Whole Christ under either Species and that Whole Christ was therefore received but how comes it to be the whole Sacrament which consists of two distinct Parts And if it be a Sacrifice the Blood must be separated from the Body else the Blood of Christ is not considered as sh●d and so the Notion of the Sacrifice will be lost Which is our next Head XXII Of the MASS HE believes an insufficiency in the Sacrifice made by Christ upon the Cross and that his Death will little avail us in order to our Redemption unless we by daily Sacrificing him to his Father perfect what he began and therefore little taking notice of St. Paul 's Words to the Hebrews Chap. 10.14 where he says that Christ our High-Priest by one Oblat●on hath perfected for ever them that are sanctified He thinks he shall never be sanctified but by the Offering made by his Mass Priest upon their Altars when they say Mass and thus wholly relying upon this Superstition an Invention of some crafty P●pe for the deceiving W●dows and Credul●us Women he is taught to neglect the Passi●n of Christ and to put no hopes in his Merits and the work of our Redemption HE believes that the Sacrifice made by Christ upon the Cross was altogether sufficient That by it he Sav'd and Redeem'd us paying the Debt of Sin and satisfying the Infinite Iustice of his Father That by it he procur'd means for our Salvation which means are Faith and Good Works and most honourable to God is the Offering a Sacrifice And as Christ's Worshipping of God Christ's Fasting Christ's Praying and suffering for us does not hinder or evacuate our Worshipping of God our Fasting our Suffering our Praying for our selves So neither did his Sacrifice hinder or evacuate all Sacrifices for ever But as he instituted ●asting Praying and suffering for his Followers th●t by so doing they might apply what he did to themselves so a●so he instituted a Sacrifice that by it they might apply the merits of his Sacrifice and make it beneficial to their Souls So that though he firmly believes that Christ offered Sacrifice for our Redemption and by one only Offering spoken of by St. Paul perfected by way of Redemption the Sanctification of all those that are sanctified yet he also believes that to receive the ben●fit of this Offering we must also do our parts by our Good Works concurring with Christ so becoming Labourers together with God 1 Cor. 3.9 and in some manner purifying our own selves 1 John 3.3 and therefore not omit the best of all Works which is Sacrifice proper to none but God Which our Saviour Iesus Christ instituted at ●is last Supper when leaving unto us his Body and Blood under two distinct Species of Bread and Wine he bequeath'd as a Legacy to his Apostles not only a Sacrament but also a Sacrifice A Commemorative Sacrifice lively Representing in an unbloody manner the bloody Sacrifice which was offered for us upon the Cross and by a distinction of the Symbols distinctly shewing his Death Christ's until he come This he gave in charge to his Apostles as to the first and chief Priests of the New Testament and to their Successors to Offer commanding them to do the same thing he had there done at his last Supper in commemoration of him And this is the Oblation or