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	eat_v	lord_n	6,874	5	4.8423	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07801	A defence of the innocencie of the three ceremonies of the Church of England viz. the surplice, crosse after baptisme, and kneeling at the receiuing of the blessed Sacrament. Diuided into two parts: in the former whereof the generall arguments vrged by the non-conformists; and, in the second part, their particular accusations, against these III. ceremonies seuerally, are answered, and refuted. Published by authoritie.	Morton, Thomas, 1564-1659.	1618 (1618)	STC 18179; ESTC S112905	183,877	338

essentiall and necessarily to be performed in this Sacrament are all vnder that expresse commandement of Christ saying Do this c. beginning first at these words Christ tooke bread and when he had blessed it he brake c. All which circumstances deliuered by Precept the Church is tyed to obserue Vpon this occasion it were no great difficulty to shew how the Church of Rome at this day hath degenerated from ancient Rome by transgressing the commandement of Christ who said Do this c. and by doing contrarily in diuers weighty obseruable points and circumstances there commanded by Christ as namely first Christ tooke bread gaue thankes and blessed it Ergo the consecration that Christ vsed was in prayer and not in these foure words This is my body Secondly Christ taking bread brake it and as is confessed took diuerse parts out of one loafe and set not before them as it were so many breads diuers wafers Thirdly Christ gaue it vnto them saying c. Ergo they heard what he said and his words were not vttered or rather muttered in an vnaudible voice Fourthly Christ commanded them saying Take Ergo he spake vnto them in a knowne tongue and not in a language they could not vnderstand Fiftly Christ gaue saying Take Ergo doubtlesse for the point is confessed from the light of Antiquity so they tooke it as he gaue it namely with their hands and had it not put into their mouthes Sixtly Christ that said to them all present Take said also Eate Ergo the vse of the Sacrament was propounded to be eaten and not to be onely gazed vpon and persons present were Actors and not Spectators onely Seuenthly Christ likewise tooke the Cup giuing it vnto them saying Drinke you all of this Ergo the Communicants did equally participate of both the Elements as being the pledges of both the Body and bloud of Christ not dismembring the Seale of the Couenant nor defrauding the faithfull of their complementall right Lastly Christ expressed the speciall end of the Eucharist Do it in remembrance of me which is as S. Paul doth interprete it Shewing the Lords death Ergo it is vnproperly called a Sacrifice Propitiatory seeing that the death of Christ is thereby onely Commemoratiuely shewne and not operatiuely and corporally executed herein Thus we finde that how many actions haue bene mentioned concerning the Institution of Christ so many preuarications and transgressions haue bene committed by the now Church of Rome which the ancient mother Romane Church would haue condemned as sacrilegious if they had bene practised by any Church in her time But you call vpon vs to consider your next Exception SECT XI The second Accusation vsed by the Non-conformists against Kneeling is from the Intention of Christ by foure pretences Their first pretence is from the nature of a Banquet Christ ordained this for a banquet whereat we are to act the part of the Guests of Christ in imitation to resemble our Coheirship with him in his Kingdome now it suteth not with a Coheire or Guest with Christ to kneele at the Table and it is contrarie to the Law of Nature to Kneele at a Banque twhich is a Gesture of inferiority and abasement and we may not lose our fellowship with Christ to sit thereat whereby Christ would represent vnto vs our Banquet in heauen Our Answer We acknowledge this Sacrament to be the most gratious Banquet that euer was ordained for the sonnes of men But how As a bodily Banquet trow yee No for if our Sauiour had meant to haue furnished out a bodily Banquet he would haue bene more plentifull in other varieties than in Bread and Wine But it is a mysticall Banquet for the replenishing of our soules spiritually with the body and bloud of Christ which we feed vpon Non dente sed mente non per fauces sed per fidem that is Rather with the minde than with the mouth as the Fathers speake And therefore you are not to require or expect therin the very forme and fashion of an ordinary banquet where it will become men to talke eat and drinke to inuite and pledge one another and how then can you exact of vs the manner of Sitting And for any of you so to speake of familiaritie and holding it vndecent for adopted Coheires with Christ to kneele as the receiuing of this Sacrament I thinke it can hardly be heard euen of some of your owne fellowship without some horror of mind For seeing that the Right of our adoption is the same in vs without the Sacrament which it is in the receiuing thereof then by your Argumēt it must be held an Indecorum in any Christian to be seene praying any where vnto Christ the Son of God vpon his knees SECT X. Their Reply It is one thing to be a Coheire and another thing to act the person of a Coheire at other times when we present our selues in supplication then take we vpō vs the persons of suters so we humble our soules in prayer but at this Banquet we represent the persons of Coheires as we shall be at the great Supper in heauen and now it is our office to giue resemblance hereof Our Answer We haue indeed such kind of Similitudes in Scripture to shadow out vnto vs the happie fellowship of the Communion of Saints in heauen as the calling it a great Supper wherein All things are prepared namely that either the infinit loue of God would or the omnipotencie of the same loue could prouide for the eternall enioyment of the faithfull in Christ Iesus who talketh furthermore of Sitting eating and drinking in his Kingdome But to tell vs that this Supper of the Eucharist was propounded to be an expresse and proper Type and Similitude of the heauenly is more than I thinke any Ancient learning euer taught For the immediate mysticall obiect of this Supper is the body and blood of Christ the words of Christ pointing it out This is my body and This is the new Testament in my blood But how Of his bodie and blood as glorified in heauen No but as Crucified and shed on the Crosse which is expressed sufficiently by Christ calling it blood shed for you And the end of this Sacrament is set downe thus In remembrance of me Now Remembrance is not of things to come but only of things past to wit the worke of Redemption by his Passion in his body and blood whereof Saint Paul hath made a plaine Comment As often as you eate of this bread and drinke of this Cup you shew the Lords death till he come Which Comment was taken from the Analogie of the Sacrament with the thing signified thereby for the bread broken betokeneth his bodie Crucified for vs the wine powred out resembleth his blood shed and separated from his bodie Can you find in all these any one Type of the Celestiall ioy which is signified else-where by the promise of eating and drinking in the