Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28850	A treatise of Communion under both species by James Benigne Bossuet.; Traité de la communion sous les doux espèces. English.	Bossuet, Jacques Bénigne, 1627-1704.	1685 (1685)	Wing B3792; ESTC R24667	102,656	385

Acts of the Apostles that the three thousand and five thousand who were converted at the first Sermons of Saint Peter were baptised after any other manner and the great number of these converts is no proofe that they were baptised by sprinkling as some would conjecture For besides that nothing obliges us to affirme they were all baptised upon the same day it is certain that Saint John Baptist who baptised no lesse then they since all Judea flocked to him did notwithstanding baptise them by immersion or dipping and his example has showed us that to baptise a great nomber of man they were accustomed to make choice of a place where there was much water to which wee may further add that the baths and purifications of the antients and principally those of the Jewes rendred this ceremony facile and familiar in this time In fine wee read not in the Scriptures of any other manner of baptising and wee can shew by the acts of Councils and by antient Rituells that for thirteen hundred yeares the whole Church baptised after this manner as much as it was possible The very word also which is used in the Rituells to expresse the action of Godfathers and Godmothers when they say that they elevate the child from the font of Baptisme shows sufficiently that it was the custome to immerge or dipp them in it Though these truths be without dispute yet neither wee nor the pretended Reformers regarde the Anabaptists who hold that this immersion is essentiall and no wayes to be dispensed with and neither the one nor the other of us have any difficulty to change this plunging if I may call it so of the whole body into a meere sprinckling or a powring upon some part of the body No other reason can be given for this change but that this immersion or dipping is not essentiall to Baptisme and the pretended Reformers agreeing herein the first principle wee have layd must be also without contest § II. Second Principle To know the substance or essence of a Sacrament wee must regarde the essentiall effect THE second principle is that to distinguish what appertaines or do's not appertaine to the substance of a Sacrament wee must regard the essentiall effect of that Sacrament Thus though the words of JESUS-CHRIST Baptise signify immerge or dipp as has beene already said yet it was beleeved that the effect of the Sacrament was not restrained to the quantity of the water so that Baptisme by infusion and sprinckling or by immersion or dipping appearing in substance to have the same effect both the one and the other manner is judged vallid But as wee have said no essentiall effect of the Body distinct from that of the Blood can be found in the Eucharist so that the Grace both of the one and the other in the ground and in substance can be no other but the same It is nothing to the purpose to say that the representation of the death of our Lord is more exactly expressed in the two species I grant it in like manner the representation of new birth of the faithfull is more exactly expressed by immersion or dipping then by meere infusion or sprinckling For the faithfull being dipped or plunged in the water of Baptisme is buryed with JESUS-CHRIST Rom. 6.4 Coloss 2.12 according to the expression of the Apostle and the same faithfull coming out of the waters comes out of the Grave with his Saviour and represents more perfectly the mystery of JESUS-CHRIST that regenerated him Immersion by which water is applyed to the whole body and to all its parts do's also more perfectly signify that a man is fully and entirely washed from his spotts And yet Baptisme given by immersion or plunging is of no more vallue then Baptisme given by meere infusion and upon one only part it suffises that the expression of the mystery of JESUS-CHRIST and of the effect of Grace be found in substance in the Sacrament and that an ultimate exactnesse of representation is not there requisite Thus in the Eucharist the signification of the death of our Lord being found in substance when the Body delivered for us in given to us and an expression of the Grace of the Sacrament being also found when under the species of Bread the image of our spirituall nourishment is administred unto us the Blood which dos nothing but add to it a more expresse signification is not there absolutely necessary This is what is manifestly proved by the very words of our Lord and the reflection of Saint Paul when relating these words 1. Cor. 11.25.26 Do this in remembrance of me he immediately after concludes that so often as wee eat this Bread and drinke this Cupp wee shew forth the death of our Lord. Thus according to the interpretation of the Disciple the Masters intention is that when he ordaines wee should be mindfull of him wee should be mindfull of his death To the end therefore wee may rightly understand wheather the remembrance of this death consists in the sole participation of the whole mystery or in the participation of either of its parts wee need but consider that our Saviour dos not expect till the whole mystery be ended and the whole Eucharist received in both its parts before he sayes Ibid. 24.25 Do this in remembrance of me Saint Paul remarked that at each part he expressely ordained this remembrance For after having said Eat This is my Body do this in remembrance of me in giving the Blood he again repeates As often as you shall drinke this do it in remembrance of me declaring unto us by this repetition that wee shew forth his death in the participation of each kinde From whence it followes that when Saint Paul concludes from these words that in eating the Body and drinking the Blood wee shew forth the death of the Lord wee must understand that this death is not only shown forth by taking the whole but also by taking either part and the rather because it is otherwise apparent that in this mysticall separation which JESUS-CHRIST has signifyed by his words the Body seperated from the Blood and the Blood seperated from the Body have the same effect to shew forth the violent death of our Lord. So that if there be a more distinct expression in receiving the whole Representation more pressing it dos not cease neverthelesse to be true that by the reception of either part his death is wholy and entire represented and the whole Grace applyed to us But if any here demande to what purpose then was the institution of both species and this more lively represention of the death of our Lord which wee have here remarked it is that they will not reflect of one quality of the Eucharist well known to the antients though rejected by our Reformers All the antients beleeved that the Eucharist was not only a nourishment but also a sacrifice and that it was offered to God in consecrating of it before it was

containe particularly the one or the other in vertue of the institution are taken seperately their substance can be no more seperated then their vertue and their grace in so much that infants in drinking only the Blood do not only receive the essentiall fruit of the Eucharist but also the whole substance of this Sacrament and in a word an actuall and perfect Communion All these things shew sufficiently the reason wee have to believe that Communion under one or both species containes togeather with the substance of this Sacrament the whole effect essentiall to it The practise of all ages which have explained it in this manner has its reason grounded both in the foundation of the mystery and in the words themselves of JESUS-CHRIST and never was any custome established upon more sollid foundations nor upon a more constant practise § X. Some objections solved by the precedent Doctrine I Do not wonder that our Reformers who acknowlege nothing but bare signes in the bread and wine of their Supper endeavour by all meanes to have them both but I am astonished that they will not understand that in placing as wee do JESUS-CHRIST entirely under each of these sacred Symboles wee can content our selves with one of the two M. Exam. Tr. VI. Sect. 6. p. 480. 481. Jurieux objects against us that the reall presence being supposed the Body and the Blood would in reality be received under the Bread alone but that yet this would not suffise because t is true this would be to receive the Blood but not the Sacrament of the Blood this would be to receive JESUS-CHRIST wholy entirely really but not sacramentally as they call it Is it possible that a man should believe it is not enough for a Christian to receive entire JESUS-CHRIST Is it not a Sacrament where JESUS-CHRIST is pleased to be in person thereby to bring with himselfe all his graces to place the vertue of this Sacrament in the signes with which he is vailed rather then in his proper person which he gives us wholy and entirely Is not this I say contrary to what he himselfe has said with his own mouth John 6.57.58 he who eates of this Bread shall have eternall life and he who eates me shall live for me and by me as I my selfe live for my Father and by my Father But if M. Jurieux maintaine in despite of these words that it dos not suffise to have JESUS-CHRIST if wee have not in the Sacrament of his Body and his Blood the perfect image of his death as he do's nothing in that but repete an objection alread cleared so I send him to the answers I have given to this argument and to the undeniable examples I have set down to shew that by the avouched confession of his Churches when the substance of the Sacrament is received the ultimate perfection of its signification is no more necessary But if this principle be true even in those very Sacraments were JESUS-CHRIST is not really and substantially contained as in that of Baptisme how much the rather is it certain in the Eucharist where JESUS-CHRIST is present in his person and what is it he can desire more who possesses him entirely But in fine will some say there must not be such arguing upon expresse words Seing it is your sentiment that the VI. chapter of Saint John ought to be understood of the Eucharist you cannot dispence with your selves in the practise of it as to the letter and to give the Blood to drinke as well as the Body to eat seing JESUS-CHRIST has equally prononced both of the one and of the other If you eat not my Body and drinke not my Blood you shall have no life in you Let us once stop the mouths of these obstinate and contentious spirits who will not understand these words of JESUS-CHRIST by their whole connexion I demande of them whence it comes they do not by these words believe Communion absolutely necessary for the salvation of all men yea even of little infants newly baptised If nothing must be explicated let us give to them the Communion as well as to others and if it must be explicated let us explicate all by the same rule I say by the same rule because the same principle and the same authoritè from which wee learne that Communion in generall is not necessary to the salvation of those who have received Baptisme teach us that the particular Communion of the Blood is not necessary to those who have been already partakers of the Body The principle which shews us that the Communion is not necessary to the salvation of little infants baptized is that they have already received the remission of sins and a new life in Baptisme because they have beene thereby regenerated and sanctifyed in so much that if they should perish for want of being communicated they would perish in the state of innocence and grace The same principle shews also that he who has received the Bread of life has no neede of receiving the sacred Blood seing as wee have frequently demonstrated he has received togeather with the Bread of life the whole substance of the Sacrament and togeather with that fubstance the whole essentiall vertue of the Eucharist The substance of the Eucharist is JESUS-CHRIST himselfe The vertue of the Eucharist is to nourish the soule to conserve therein that new life it has received in Baptisme to confirme the union with JESUS-CHRIST and to replenish even our bodyes with sanctity and life I aske whether in the very moment the Body of our Lord is received all these effect be not likewise received and whether the Blood can add thereunto any thing essentiall Behold what regards the principle let us come now to what regards the authority The authority which persuades us that Communion is not so necessary to the salvation of little infants as Baptisme is the authority of the Church It is in effect this authority which carryes with it in the Tradition of all ages the true meaning of the Scripture and as this authority has taught us that he who is baptised wants not any thing necessary to salvation so dos it also teach us that he who receives one sole species wants none of those effects which the Eucharist ought to produce in us From hence in the very primitive times they communicated either under one or under both species without believing they hazarded any thing of that grace which they ought to receive in the Sacrament Wherefore though it be writt If you do not eate my Body and drinke my Blood John 6.54 you shall have no life in you it is also writt after the same manner John 3.8 If a man be not regenerated of water and the Holy Ghost he shall not enter into the Kingdome of God The Church hath not understoud an equall necessity in these two Sentences on the contrary she alwayes understood that Baptisme which gives life is more necessary then the Eucharist