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	show_v	4,020	5	5.4880	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34012	Missa triumphans, or, The triumph of the mass wherein all the sophistical and wily arguments of Mr de Rodon against that thrice venerable sacrifice in his funestuous tract by him called, The funeral of the Mass, are fully, formally, and clearly answered : together with an appendix by way of answer to the translators preface / by F.P.M.O.P. Hib.	Collins, William, 17th cent.; F. P. M. O. P.	1675 (1675)	Wing C5389; ESTC R5065	231,046	593

Mounsieur is utterly false as to all its parts and his bare word for it without any proof is no imaginary but real obstinate impudence for he contradicts all the General Councils holy fathers and universal Church of God yet he offers to prove it thus Rodon First because it is said Heb. 9. that without sheding of bloud there is no remission of sins Therefore in the unbloudy sacrifice of the Mass there can be no remission of sins and consequently it cannot be a propitiatory sacrifice for sin Answ. To this silly consequence I answer again and again and say that what the holy fathers unanimously consented unto and practised dayly as concerning an unbloudy Propitiatory sacrifice is ten thousand times of more weight and a better warrant for our opinion then de Rodon and all his Phanatick rabbles bare word is to destroy or weaken it Therefore I confess with the Apostle Heb. the 9. that without sheding of bloud there is no remission of sins Because if there had been no primitive bloudy sacrifice this unbloudy sacrifice had not been instituted for it was instituted as a memorial or remembrance of the bloudy one from whence follows not at all that the same host which was once offered bloudily may not be offered again unbloudily for our sins and consequently that the sacrifice of the Mass cannot be a propitiatory sacrifice for sin Rodon Secondly because Iesus Christ cannot be offered without suffering for the Apostle saith Heb. 6. Jesus Christ offereth not himself often otherwise he should often have suffered But the sacrifice of Iesus Christ with suffering is a bloudy Sacrifice therefore there is no unbloudy S●…crifice Answ. That Christ can be offered without suffering and that a rigorous Sacrifice may be without death bloud or suffering is sufficiently maintained before as also that these words of the apostle must be understood of a bloudy sacrifice which we confess is not to be reiterated but not of an unbloudy one we said before Therefore these consequences drawn out of the Apostle are but frivolous repetitions of his old shattred stuff Rodon Thirdly because the bloudy sacrifice of the Crosse being of an infinite value hath purchased an eternal redemption Heb. 9. and hath taken away all sins past present and to come whence it followeth that there is no other Sacrifice either bloudy or unbloudy that can purchase the pardon of our sins the Sacrifice of the Crosse having sufficiently done it Let the Mounsieur stir the r●…bbish never so often and turn it over and over and let him turn and search the Apostle to the Hebrews and look narrowly into all his other works never so often I am sure he will never be able to pick one golden or silver consequence nay not one worth a straw to serve his turn against us for we grant that there is no other sacrifice bloudy or unbloudy essentially distinct from the bloudy sacrifice of the Cross that can purchase the pardon of our sins But we deny that the sacrifice of the Mass is essentially distinct from that of the Cross or that the sacrifice of the Mass being the self-same with that of the Cross cannot purchase the pardon of our sins and I pray Mounsieur what force hath your consequence out of the Apostle against this answer no more certainty as any man may see then a broken straw hath Rodon Fourthly Because the justice of God requires that sins shall be expiated by the punishment that is due to them and this is so true that the wrath of God could not be appeased but by the bloudy and ignominious death of the Cross Therefore the Iustice of God must have changed its nature if sins can be expiated in the Mass without pain or suffering Answ. I grant that Gods wrath for our sins was appeased by the bloudy and ignominious death of Christ upon the Cross and that the satisfaction was according to rigorous Justice But I deny that the nature of Gods Justice must have changed if sins can be expiated in the Masse without pain or suffering because the Masse as it is a sacrifice derives all its force vertue and vigour from the Primitive bloudy sacrifice of the Crosse and being both are of one essence and that there is no more need of a bloudy satisfaction for sin it followeth that the repetition or reiteration of the same sacrifice now offered unbloudily for there is no more need of a bloudy sacrifice has the same force and efficacy to expiate sin now as it had when it was offered upon the cross the person offered being the self-same and of the same value and worth And this is true that the Mounsieurs consequence is very false because Christ having satisfied once bloudily and his body being now glorious and impatible as it is not convenient he should suffer again having satisfied sufficiently already for all sins in general so is it convenient his bloudy passion should be rememorated unbloudily and applyed for the sins of the faithful in particular both because Christ left orders with his Church in express terms it should be done so when he said as often as you do this do it in remembrance of me as also for holy Primasius his reasons viz. because we sin dayly Now then to his third Reply Rodon 20. Thirdly to the distinction of Primitive sacrifice which was offered on the Cross and representative commemorative and applicative which is dayly offered in the Mass I reply first that what the Council of Trent saith in sess 22. viz. that in the Eucharist there is a sacrifice representative commemorative and applicative of that of the Mass may bear a good sense viz. that there is in it a representation commemoration and application of the sacrifice of the Cross viz. a representation because the bread broken represents the body broken and the wine powred into the cup represents the bloud of Christ shed for the remission of sins a commemoration because all that is done in it is done in remembrance of Iesus Chaist and his death according to his own command in these words do this in remembrance of me and according to what S. Paul saith 1. Cor. 11. As often as ye eat this bread and drink this cup ye do shew the Lords death till he come and an application because the merit of the sacrifice of the Cross is applyed to us not only by the word but also by the Sacraments as we shall shew hereafter But our adversaries are not content with this for they will have it that in the celebration of the Eucharist there is offered a crue and proper sacrifice propitiatory for the sins of the living and dead which hath been already refuted at large Answ. That you have done indeed as Luther refuted king Henry the eighth against the sayings of fathers of men of Angels of devils c. But I think any impartial reader may easily see and judge that I have fully and pathetically answ ered all your refutations and shewed

represents nothing of that which is seen in the Eucharist Besides the types and Sacraments of the old Testament were instituted that the faithful of those times might come to the knowledge of the things typified and signified for the salvation of their souls But the faithful under the old Testament never came to the knowledge of the Eucharist by the Paschal lamb and though they had come to the knowledge of it yet they had had no benefit thereby In a word seeing the Passeover and the Eacharist are types Images and signes of Iesus Christ 't is very impertinent to say that the Passeover is the type of the Eucharist because a type is not properly the type of another type but only of the thing typified as the Image of Caesar is not the Image of another Image of Caesar but only of Caesar himself Answ. Mr. de Rodon breaks this thrust or objection three manner of ways all which I will answer in order to his first wherein he says that the thing typified by the Paschal lamb is Jesus Christ and not the Sacrament of the Eucharist as S. Paul shews clearly 1. Cor. 5. when he calls Jesus Christ our Passeover in these words Christ our Passeover was crucified for us I answer that this Passage of scripture shews not clearly that the Paschal lamb is not also a type of the Eucharist Nay I say that this text makes rather for us for whereas all the holy fathers and doctors of the Church with all the general Councils do unanimously hold that the Sacrament of the Eucharist offered is nothing else but Christ immolated unbloudily upon the Altar in remembrance of his once bloudy Passion If the same Christ we say then the same thing typified and the only difference is in the immolation or offering viz. that the primary oblation of him was bloudy the secondary incruent or unbloudy all which we grant and for that reason do averr and maintain that the Paschal lamb was a type not only of Christ crucified but also of Christ in the Eucharist And we leave it to any Prudent and impartial Reader to consider and judge whose authority and opinion is surer to be imbraced and followed in this debate Iohn Calvins Mr. de Rodons and a handful of new Phanatick opiniatours or the General Councils of all ages that ever treated of this subject all the holy fathers and the universal Christian Church But replyeth Mr. de Rodon such a lamb represents nothing of that which is seen in the Eucharist I answer that it represents that which is believed to be in it which is a surer and better sight or knowledge then what we see or know with our corporal eyes which may be deceived by the illusions of the devil whereas our understanding supported by the light of saith cannot be because it relyes upon the testimony of Gods word which testimony and word we have expressely in the 6th of S. Iohn of our side But quoth he again besides the types and Sacraments of the old Testament were instituted that the faithful of those times might come to the knowledge of the things typified and signified for the salvation of their souls But the faithful under the old Testament never came to the knowledge of the Eucharist by the Paschal lamb and though they had come to the knowledge of it yet they had not benefit thereby I confess that the types and Sacraments of the old Law were instituted for the reason you alledge and I distinguish your minor thus But they never came to an explicite sormal knowledge of the Eucharist I confess but they never came to an implicite vertual knowledge of the Eucharist I deny and deny also that they had not the vertual benefit of it for the Eucharist and its immolation being the self same thing with Christ and his immolation upon the Cross although this being the primary immolation as is said before and including virtually the secundary which is that of the Altar yet because the very same thing is still offered it followeth that this secondary immolation which is the Eucharist was typified also vertually and implicitly by the Paschal lamb and that those of the old Law reapt benefit by it as they did explicitly by that of the Cross. In a word seeing the Passeover and the Eucharist are not Types alike but the one mediate and the other immediate the one but a bare type and the other both type and the thing typified it is not at all impertinent that the Passeover should be the type of the Eucharist Neither is the Parity of Caesar with his own Image to any purpose for Caesar and his Image are not the same thing as Christ is the self-same thing with the Eucharist There M. de Rodon ought to hold ●…is impertinent tongue or speak better to the purpose But he that is full of impertinencies and hath nothing else in him must of necessity burst out with some of them or otherwise he would become quite dumb Rodon 10. Secondly I answer that the excellency of one Sacrament above another must be drawn from its form and efficacy and not from its matter because it is form that chiefly gives being to things composed of matter and form But the form of Sacraments depends on the words of Institution because being signes of divine Institution their form can only depend upon the will of God who chooseth certain things to signifie other things and this will of God cannot he known but by revelation which is the word so that it is properly said that the word joyned with the element makes the Sacrament therefore although the Sacrament of the Passeover be more excellent then the Eucharist in respect of its matter because the Paschal lamb and its bloud are more excellent then the bread and the wine of the Eucharist and that the lamb and its bloud have a greater Analogy with Iesus Christ his bloud shed on the cros then the bread and wine of the Eucharist have yet the Sacrament of the Eucharist is much more excellent then that of the Passeover in respect of its form which depends on the words of Institution because that at the institution of the Sacrament of the Passeover God spake not the word of the principal end for which he did institute it viz. to be the type of Iesus Christ and his death But at the institution of the Sacrament of the Eucharist Christ declared in expresse terms that he did institute the eating of the bread broken and the drinking of the wine poured into the Cup to be commemorative signes of Christ himself and his death The Sacrament of the Eucharist is yet more excellent then that of the Passeover in respect of its efficacy which depends on two things viz. on the form which being more manifest in the Eucharist doth operate with more efficacy and also because it represents a thing past viz. the death of Christ But the knowledge of things past is more clear and perfect then the