Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	die_v	sin_n	5,554	5	5.1473	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56588	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstantiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, John, 1632-1695.	1688 (1688)	Wing P729; ESTC R13660	208,840	234

not Things The Flesh is Meat and the Blood Drink yet Christ remains whole under each Kind Uncut unbroken undivided he is received whole by him that takes him When a thousand take him one takes as much as they nor is he consumed in taking The Good and Bad both take him but their Lot is unequal in Life and Death He is Death to the Bad and Life to the Good behold an unlike end of a like taking When the Sacrament is broken Be not stagger'd but remember There is as much in a Particle As the whole covers Here is no division of the thing Only a breaking of the Sign Whereby neither the State nor Stature of the thing signified is diminished c. Another Hymn of the same Author which begins Pange lingua gloriosi In Breviar Rom. in sesto Corp. Christi In supremae nocte coenae Recumbens cum fratribus Observata lege plenè Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentum Novo cedat ritui Praestet fides supplementum Sensuum defectui c. Thus translated in the Manual of Godly Prayers At his last Supper made by Night He with his Brethren takes his Seat And having kept the Ancient rite Using the Laws prescribed Meat His twelve Disciples doth invite From his own Hands himself to eat The Word made Flesh to words imparts Such strength that Bread his Flesh is made He Wine into his Blood converts And if our Sense here fail and fade To satisfy Religious Hearts Faith only can the Truth perswade Then to this Sacrament so high Low rev'rence let us now direct Old Rites must yield in dignity To this with such great Graces deckt And Faith will all those Wants supply Wherein the Senses feel defect c. In another Hymn of Th. Aquinas which begins Verbum supernum prodiens they pray thus to the Sacrament In Breviar Rom. in Festo Corp. Christi O salutaris Hostia Quae Coeli pandis ostium Bella premunt hostilia Da robur fer auxilium O saving Host that openest Heaven's Door Th' Arms of our Foes do us enclose Thy strength we need O help with speed We humbly thee implore There was published at Paris with the approbration of three Doctors of the Faculty there An. 1669. a little Book in French called Practique pour Adorer le tres Saint Sacrament de l' Autel Or A Form for the Adoration of the most Holy Sacrament of the Altar Which begins thus Praised and adored be the most Holy Sacrament of the Altar And then adds Whosoever shall say these Holy Words Praised be the most Holy Sacrament of the Altar shall gain an hundred days of Indulgences and he that do's reverence hearing them repeated as much He that being confessed and communicated shall say the above-said words shall gain a Plenary Indulgence and the first five times that he shall say them after his having been Confessed and Communicated he shall deliver five of his Friends-souls whom he pleases out of Purgatory Then follows the Form for honouring the Holy Sacrament consisting of two Prayers as follows which I shall set down in Latin and English because I find them in the Hours of Sarum Fol. 66. and in the S. Litaniae variae p. 44. printed at Colen 1643. The first of them has this Rubrick before it in the Hours of Salisbury Our Holy Father the Pope John xxii hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesu Christ three thousand days of Pardon for deadly Sins Anima Christi sanctifica me Corpus Christi salva me Sanguis Christi inebria me Aqua lateris Christi lava me Hor. Sar. Splendor vultus Christi illumina me Passio Christi conforta me H. Sar. Sudor vultus Christi virtuofissime sana me O bone Jesu exaudi me Intra vulnera tua absconde me Ne permittas me separari à te Ab hoste maligno defende me In hora mortis meae voca me Et jube me venire ad te Ut cum sanctis tuis laudem te In faecula soeculorum Amen Soul of Christ sanctify me Body of Christ save me Blood of Christ inebriate me Water of Christ's Side wash me Passion of Christ comfort me O good Jesus hear me Within thy Wounds hide me Suffer me not to be separated from thee From the malicious Enemy defend me In the Hour of my Death call me And command me to come to thee That with thy Saints I may praise thee For evermore Amen At the Elevation of the Mass Hor. sec us Sar. Ibid. Ave verum corpus natum De Maria Virgine Vere passum immolatum In cruce pro homme Cujus latus perforatum Unda fluxit sanguine Esto nobis praegustatum Mortis in examine O Clemens O pie O dulcis Fili Mariae Thus translated in the Manual of Godly Prayers All hail true Body born of the Blessed Virgin Mary Truly suffered and offered upon the Cross for Mankind Whose Side pierced with a Spear yielded Water and Blood. Vouchsafe to be received of us in the Hour of Death O good O Jesu Son of the Blessed Virgin have mercy on me After this the French Form adds what follows These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem and whosoever carries them about him with Devotion and in Honour of our Lord Jesus Christ shall be delivered from the Devil and from suddain Death and shall not die of an ill Death He shall be preserved from Pestilence and all infectious Diseases No Sorcerer nor Sorcery shall be able to hurt him or her that has these two good Prayers about them The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion A Woman with Child saying them devoutly shall be brought to Bed without any danger of her own or her Child's Death Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion Such a one shall not die without Confession and God will give him Grace to repent of his Sins Now I will add a Specimen of Litanies of the Sacrament Litaniae de Sacramento S. Litaniae variae p. 30. Panis vivus qui de Coelo descendisti Misere nobis Deus absconditus Salvator Misere nobis Frumentum Electorum Misere nobis Vinum germinans Virgines Misere nobis Panis pinguis deliciae Regum Misere nobis Juge Sacrificium Misere nobis Oblatio munda Misere nobis Agnus absque macula Misere nobis Mensa purissima Misere nobis Angelorum Esca Misere nobis Manna absconditum Misere nobis Memoria mirabilium Dei Misere nobis Panis Supersubstantialis Misere nobis Verbum caro factum habitans in nobis

concerning this Matter Baronius has given us (e) Baronius Append. ad Tom. 12. ad An. 1118. this practice was abrogated A second Device also about the same time was brought into play Of sucking the Consecrated Wine through little Pipes or Canes called Pugillares like Quills concerning which Cassander de communione sub utraque gives us an account and that some of them were to be seen in his Time. And indeed this seems to be a sufficient security to the danger of Effusion and also prevents that great Offence of any drops of Blood sticking to the Beards of People when they drank out of the Cup and yet even this would not satisfy nor any thing else be a sufficient Caution against the prophanation of the Blood but only debarring the People wholly of it Yet this way is still used by the Pope himself and I think he has the sole privilege to do it who in that which is called the Missa Papalis when he himself celebrates and communicates he sucks part of the Blood through a golden Quill * Cum pontifex Corpus Christi sumpserit Episcopus Cardinalis porrigit ●i calamum quem Papa ponit in Calice in manibus Diaconi existente Sanguinis partem sugit Sacrarum Cerimon lib. 2. cap. de Missa Majori Papa personaliter celebrante But neither do's he always thus communicate for their Book of Sacred Ceremonies acquaints us (**) Ibid. cap. Si Papa in nocte Nativitatis personaliter celebrat Non sugit sanguinem cum calamo sed more communi That when He celebrates personally on the Night of the Nativity of our Lord that all things are observed that are described in the Papal Mass except that he communicates at the Altar alone and not in his eminent and high Seat and do's not suck the Blood with a Quill but takes it after the common manner But now after all what account can we give of the Ancient Fathers they apprehended it necessary to receive in both Kinds in all their Publick Communions and so they practised Must we not then accuse them either of great Dulness or Indevotion either that they wanted Sagacity in not apprehending the imminent danger they in their way exposed the Blood of Christ to or that they were guilty of a strange carelesness and indifferency in not preventing it by any of those Methods which the Roman Church hath found out to do it Truly for my part I am inclined to have as great if not a greater opinion of them in both respects especially for their Devotion than I can have of the Roman Church and I am the more perswaded hereto because the Apostles themselves must come in to the side of the Ancient Church their practice being the same not to insist upon the Deference that ought to be paid to that Holy Spirit that we are sure acted them who if there had been any such real danger of prophanation by receiving in both kinds or ever was likely to be any such would not have failed to have given directions to them how they should avoid it and we cannot think the Apostles would not have set down those Directions to us in some of their Writings But they have not done it no not the Zealous St. Paul who yet says so much to the careless Corinthians about this Argument and tells them that they came together not for the better but the worse charges them with unworthy receiving and being thereby guilty of the Body and Blood of the Lord 1 Cor. 11. and that for this cause many were weak and sick among them and were judged of the Lord for their prophanations c. But this is none of the Charges against them nor does he direct them to any of the wise Methods of the Roman Church for preventing this Danger tho' he says What he received of the Lord he delivered to them There is nothing then remains but that we assign the true Cause of this different Practice which can be none other but the Roman Churches innovating in their Faith about the Sacrament and altering so their Opinions about the Body and Blood of Christ in the Eucharist that they require a different Conduct for their Devotion so that neither the Practice of the Primitive Fathers nor the Rules of the Apostles will s●it and agree with their Perswasions and Apprehensions But now the Faith of the Ancient Church in this Matter was such as neither requires nor can admit of any Alteration like what the Church of Rome has made in communicating the People only in one Kind For as I have before proved they look'd upon this Sacrament not as an actual Exhibition and Presentation of the Natural and Glorified Body of our Saviour which they believed to be absent and contained in the Heavens but as a Representation of his Crucified Body where his Blood was separated from his Body and poured out of his Veins and that not only the Elements but the Sacramental Actions of breaking the Bread and pouring out the Wine and our eating and drinking were instituted to shew forth this painful Death of our Lord and the shedding of his most precious Blood for the Remission of Sins By the presence of his glorified Body there as the Roman Church believes this cannot be done no breaking nor no parts to be made of that nor no separation of Blood as out of the Body But all can be done in the Representative Body of Christ which is the Eucharist all the Ends of the Institution can be there fully effected and the Sacrifice on the Cross in this Image of it made present to our Faith and to our Minds and set livelily before us and by the Effects of this upon our Hearts while we partake of the Elements through the powerful Grace of God's Holy Spirit we may be prepared to receive all the Blessed Fruits and Benefits of his Passion According to these Perswasions it 's plain there can be no abatement of communicating in the Cup because without that there is no representation of a Crucified Body for the distinct partaking of the Blood not as supposed to be contained and received in the other Species is that which alone shows as I said before the separation that was then made of his Body and Blood. 3. Instance Another Practice of the Roman Church differing from the Ancient is The Elevation of the Eucharist that all present may at once adore it For thus the Missal (*) Ritus celebr Missam cap. 8. Dicit hoc est enim Corpus meum Quibus prolatis celebrans Hostiam tenens inter pollices indices genuflexus eam adorat Tunc se erigens quantum commodè potest elevat in altum Hostiam intentis in eam oculis quod in Elevatione Calicis facit populo reverenter ostendit adorandam directs That when the Priest comes to the words of Consecration and has said This is my Body then holding the Host as he is directed he kneels down

and worshipped Not to mention some extraordinary contingences such as the breaking out of a great Fire suddenly occasioning the drawing it out of its Retirement to oppose against and stop its fury Besides the Pope himself has often need of the reserved Host not to Take and eat according to the Institution but to take along with him when he in his Pontificals rides to any Church or takes a Journey to a City this always accompanies him and the Book of Sacred Ceremonies will give you an account of the Horse and the colour of it upon which it is set with the Bell about his Neck and the pompous Train the Canopy carried over it and lighted Torches before it c. Let me only add farther That in that case which is pretended to be the great occasion for the reservation of the Eucharist I mean to be in readiness for sick Persons yet even here the Procession and the Pomp and the Magnificence in the conveying it to such Places and the Receiving the Adorations of all it meets seems to be as much designed as the communicating those sick Persons which they will be contented as soon to let alone as to abate those attending Ceremonies The Ancient Church had very homely practices they used and suffered in cases of great necessity things that this Church would account incongruous if not profane Such as that which Dionysius of Alexandria (f) Apud Euseb Hist Eccles l. 6. c. 44. relates concerning old Serapion who when he lay a-dying sent a young Grand-child of his to call one of the Presbyters of Alexandria to give him the Sacrament Who by reason of Ilness not being able to go along with him he made no more ado but took a little portion of the Eucharist and gave it into the Youth's Hand and directed him to moisten it and so to infuse it into his Mouth which he did and immediately upon the swallowing it the old Man expired I Question whether the Gentlemen of the Roman Church will allow this to be a true Communion but I believe with their perswasions they would not follow it for a World. We may more than guess so by a remarkable Story Nic. Trigautius tells us of what was resolved upon by the skilful Jesuits in a Case exactly like the former (g) Nic. T●●gantii exped apud Sinas l. 5. c. 7. p. 503. Neque domi loco convenienti celebrari poterat neque pro majestate per vicos deferri solabantur igitur illum socii necessaria peccatorum confessione perfunctum posse sine viatico quod legitime impeditus minimè susciperet coelestem gloriam introire at Pekin in China One Fabius who had been converted and baptized being above Eighty Years old fell sick to Death and having been confess'd of his Sins with great earnestness desired to receive the Sacrament for his Viaticum but there being no convenient place at his House to celebrate it in nor liberty to carry it through the Streets in Pomp and requisite State they comforted him with the consideration of his having made confession of his Sins which was necessary and told him that he might without taking the Sacrament when he was lawfully hindred go to Heaven and so they left him These admirable Casuists you see determine against communicating the dying Person when it could not be performed with the majestick Ceremonies they desired The Priest of Alexandria and the Fathers in China differ very widely in their Practice and you may be sure their Perswasions in this matter were as different the Man himself indeed he tells us found a way to get the Communion at last by throwing himself into their House but it was not till they had made a little Procession within doors till the Tapestry was spread on the Floors and the Tapers lighted nothing could be done In a word to perswade People of the necessity of these Pomps and Solemnities in conveying the Sacrament to the Sick they produce several Miracles * See the School of the Eucharist Title Asses and Mares c. how when the Priests have carried the Eucharist through Fields without attendance Troops of Asses and Mares have run to supply this defect and having first fallen down on their Knees to worship the Deity he carried they have accompanied him to the Place waited at the sick Man's Door till all was over and then marched back again in good order with him God showing by these respects paid to it by Beasts what he expected much more from Men. 2. Difference relates to what was received in the Eucharist wherein we also see a plain disagreement in the usages of the Primitive and the present Roman Church Which is this The Ancient Church allowed great Liberty privately to reserve what had been publickly received in the Eucharist Which would be now a great Crime in the Roman Church so far from being allowed It is undeniable that anciently this was allowed whether they did well or ill in it is not at all the question but concerning the Matter of Fact. S. Basil (h) Epist 289. thinks that the Custom took its rise from Times of Persecution when Christians were forced to flee into Desarts and live in solitude having not the presence of a Priest to communicate them they had the Sacrament reserved by them and communicated themselves But he says even when this Reason ceased this became afterwards an inveterate Custom And in Alexandria and Egypt the Laicks commonly had the Sacrament by them in their own Houses (i) Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he says expresly this which they so reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all liberty as his Phrase is was a Particle received from the Priest's Hand in the Church So Nazianzen (k) Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. says of his Sister Gorgonia Whatsoever of the Antitypes of the precious Body and Blood of Christ her Hand had treasured up c. Which very phrase intimates that at several times she had reserved and made a collection of the Consecrated Elements Tertullian supposes it a common practice in his time when he says (l) Lib. 2. ad Vxor Non sciet maritus quid secretò ante omnem cibum gustes c. Thy Husband will not know what it is thou tastest secretly before all other Meat c. It is true indeed that in the Councils of Saragosa and Toledo in Spain this was prohibited in the 4th Century upon occasion of the Priscillianists who did receive the communion as others did and reserved it and so could not be discovered tho' they never took it against whom Learned Men think those Councils made those Canons which anathematized those that received but did not take it down but reserved it However the foresaid Custom still prevailed in other Places as might be shown if it were needful as far as the 11th Century As for the present Church this is wholly a Stranger to them they will have