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	lord_n	show_v	4,941	5	5.7280	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36881	A short view of the chief points in controversy between the reformed churches and the Church of Rome in two letters to the Duke of Bouillon, upon his turning papist / written by the Reverend Peter Du Moulin ...	Du Moulin, Pierre, 1568-1658.; Du Moulin, Peter, 1601-1684.	1680 (1680)	Wing D2596; ESTC R17193	33,229	96

his Disciples and from the words of Christ that he drunk the Fruit of the Vine we expound his other words this is my Bloud We expound also these words of Christ This is my Body from St. Pauls words who 1 Cor. 11. saith four times that we eat Bread in the Lords Supper and that we break Bread Certainly that Apostle giveth a clear Exposition of Christ's words This is my Body and this is my Blood saying 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ We alledge also those Texts that say that Jesus Christ is no more in this World that the Heaven doth contain him that Christ is like unto us in all things sin onely excepted and that by consequent he hath not a Body dispersed in a Million of several places at once and inclosed whole in every Crum of the Host and in every Drop of the Chalice Likewise when Jesus saith Do this in remembrance of me We expound not these words as the Councel of Trent doth which puts this Sense upon them I do constitute you to be Priests to sacrifice my Body really under the species of Bread and Wine but we bring the Interpretation which St. Paul addeth 1 Cor. 11.26 For as often as you eat this Bread and drink this Cup ye do shew the Lords Death Consider also that there is great Difference between a Judgment of Authority and a Judgment of Discretion With this last we judge of Meats by the Taste without giving Laws to any And it is so that not only Pastours but also every one of the People may and doth judge of the true Doctrine And it is so that St. Paul will have the Corinthians to judge of his Doctrine 1 Cor. 10.15 I speak as to wise men judge ye what I say Of that matter and of the Interpretation of Scripture I have written a Book purposely which I have dedicated to your Grace and which was presented to you by Monsieur de Cabrilles from me I asked your Grace at Liege whether you had received it Your Answer was that you knew not what was in it for you have laboured to strengthen your self with Reasons against us but would not take Notice how we answer them and have conversed much with our Adversaries but hid your self from your Servants who might have cleared your Mind about their Objections and armed you with Answers Of the Condemnation of Hereticks Your Grace saith farther that you have desired to see whether the ancient Hereticks were condemned by Persons of our Religion and whether one man be found in all Antiquity that had the same Religion as we in all Points These Condemnations of Hereticks were made by men sound in the Faith that were of the same Religion as we in all points who have condemned many Errours now received in the Roman Church The Councel of Laodicea approved by many Universal Councels which were held since rejecteth the Books of Judith Tobit Maccabees and other Apochryphal Books The Eliberin Councel held about the year of the Lord 305 hath made this Canon It is decreed that there shall be no Picture in the Church that the things that are adored or served be not painted upon Walls The Councels that have commanded the Adoration of Images are later by 4 or 5 hundred years In the first Nicen Councel the Marriage of the Pastors of the Church was approved upon the Remonstrance of Paphnutius Such is the fourth Canon of the Councel of Gangra If any makes a Difference of a married Priest as if he ought not to participate of the Oblation when he doth administer let him be Anathema This is the XXXV Canon of the Councel of Laodicea Christians must not forsake the Church of God and go to serve Angels and gather Congregations If any them be found applying himself to that secret Idolatry let him be Anathema because he hath forsaken the Lord Jesus Christ the Son of God About the year of the Lord 399 a Councel was held at Carthage of which this is the 23 Canon When Service is made at the Altar the Prayer must always be address't to the Father The present Roman Church contradicts that Canon for in their Service they have Prayers addrest unto Saints This is the 25 Canon of the same Councel In the Divine Service let nothing be offered but the Body and Blood of the Lord that is Bread and Wine mingled with Water The 16 Canon of the IV Councel of Carthage absolutely forbids swearing by the Creatures To this the Catechism of the Councel of Trent is contrary which approveth swearing by Relicks The 10 Canon of that Councel of Carthage saith Mulier baptizare non presumat Let not a Woman presume to baptize The Practise of the Roman Church is contrary to that The Milenitan Councel where St. Austin was present and of which he hath made the Canons forbids Appeals from Africk to Rome in these Words It is declared That if the Priests or other Clerks in such Causes as they shall have shall complain of the Judgment of their Bishops the Bishops shall hear them But he that will appeal beyond the Seas let him not be admitted to the Communion by any living in Africk In the VI Councel of Carthage there is a long Epstle of the Councel to Celestin Bishop of Rome who by a new Usurpation would draw to himself the Appeals of the Bishops of Africk whereby the Fathers of the Councel beseech him to receive no more Appeals from their Countrey forbidding him to send any more of his Legats or to use any more forged Canons to raise his Dignity and bring Worldly Pride into the Church of Christ Therefore Baronius and Bellarmin and Cotton Jesuits condemn that Councel In the Councel of Chalcedon held in the Year of the Lord 451 the Legats of the Bishop of Rome pretending to the Primacy and bringing forth a forged Canon of Nicea laboured to hinder the Bishop of Constantinople from being equal with the Bishop of Rome against which the Councel made this Canon The Fathers with good reason have given Prerogatives to the See of Antient Rome because she was the Imperial City And the hundred and fifty Bishops of the first Councel of Constantinople moved with the like consideration have attributed to the most holy See of New Rome which is Constantinople equal Priviledges judging with good reason that the City honoured with the Empire and the Senate and which hath the same Prerogatives as the Antient Rome Imperial ought to be magnified as much as Rome it self in Ecclesiastical things The Popes of our time and their Advocates condemn that Council not only because it equalleth the Bishop of Constantinople with that of Rome but chiefly because it groundeth the preeminence of the Bishop of Rome upon the Dignity of the City because Rome is the Capital City of the Empire and not

is the Sign and Figure of his Body and Blood and that the Signs are ordinarily called by the Names of the things which they represent Thus in his Epist 23 to Boniface Hath not Christ been once sacrificed in himself And yet he is sacrificed unto the People in a sacred Sign and he doth not lye who being asked answereth that he is sacrificed For if the Sacraments had not some Likeness to the things of which they are Sacraments they could not be Sacraments Now by Reaof that Likeness they take often the name of the very things Add to this the Canon De consecr dist 2. cap. 48. i. e. the Roman Code of Canon Law The Immolation of the Flesh which is done by the hands of the Priest is called the Passion the Death and the crucifying of Jesus Christ not in Truth but by a significant Mystery This is then the Sense of these places of St. Austin that the Eucharist is the Sacrifice of the same Price because it is the Sign and the Sacrament of it and because the Signs take commonly the name of the thing signified as the same Father saith St. Aug. quaest 55. in Levit. Idem contra Adimant c. 12. Theod. dialog 1. The signifying thing useth to take the name of the thing signified And the Lord hath made no Difficulty to say This is my Body when he gave the Sign of his Body And Theodoret expounding these words This is my Body saith that the Lord hath given to the Sign the name of his Body And Tertullian Tertul. contr Marc. 4.40 This is my Body that is the Sign of my Body Indeed the Eucharist is called a Sacrifice of our Ransom in the same manner as in the Institution of the Sacrament the Bread is called the Body of Christ and in the same manner as the Cup is called the New Testament because it is the Sacrament and Memorial of the same for neither the Cup nor that which is in it is a Testament St. Austin knew that Jesus Christ hath wholly paid our Ransom on the Cross and that there is no other Ransom but the Death of Jesus Christ to redeem us now the Eucharist is not the Death of Jesus Christ And if to apply the Sacrifice of the Cross unto us we must sacrifice Jesus Christ again by the same Reason to apply the Death of Jesus Christ unto us we must put him to Death again But what can we ask more since our Adversaries confess that Jesus Christ did not offer himself in Sacrifice in the Eucharist and put that Sacrifice among the unwritten Traditions So much Bellarmine confesseth in the first Book of the Mass Chap. 27. § Quinta The Oblation saith he which is made after the Consecration belongeth to the Integrity of the Sacrifice but not to the Essence of it which is proved because the Lord did not make that Oblation nor the Sacrifice at the first And both Baronius and the Jesuit Salmeron put the Mass and the Sacrifice of the same among the unwritten Traditions As for the Passage you alledge out of the Catechisms of Cyrill of Jerusalem I need say no more but that the Book which you quote is supposititious whose Style is far different from that of the other beforegoing God hath permitted that an evident Sign of Forgery should be in that Book the Author exhorteth his Hearers that they be no more Spectators of the Combats of Gladiators of the Amphitheater and of the Horse-races in the Hippodrome But since Jerusalem was Christian there hath been no Spectacles in the Amphitheater or Hippodrome Gesner in his Bibliotheca saith that he hath seen those Catechisms in the Library of Ausburg under the name of John of Constantinople Of the Invocation of Saints For the Invocation of Saints Your Grace alledgeth St. Ambrose in the Book of Widows where he saith That we must pray to the Angels that have the keeping of us and to the Saints and Martyrs of whom we may expect Assistance St. Ambrose writ that Book when he was a new Christian but he changed his Language after that time for in his Oration for Theodosius written long after he saith Thou alone O Lord must be called upon and prayed to And Mary was the Temple of God St. Ambr. l. 3. c. 12. de Sp. Sanct. but she was not God wherefore we must worship God alone who wrought in that Temple And a little before We read that we must not worship any but God for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Comment upon the Epistle to the Romans ascribed to Ambrose upon the first Chapter saith Address is made to the King by Colonels and Governours because the King is a man and knoweth not to whom he ought to commit the Administration of the State but to get Gods Favour who is ignorant of nothing for he knoweth what men are deserving there is no need of any ones Suffrage to help us but of a devout Spirit And upon Colos 1. Christ holds the Primacy in all things wherefore if any beleive that he must have Devotion for some Element or for some of the Angels and Powers let him know that he is in an Errour Chrysostom in his first Sermon of Penitence speaks thus God must be prayed to without an Intercessor And upon Heb. 1. in his third Homily Why do you look up to Angels gaping after them They are Servants to the Son of God sent to several places in your behalf And in the eighteenth Homily upon the Epistle to the Romans towards the end To whom wilt thou have Recourse Whose Help wilt thou implore Wilt thou call upon Abraham But he cannot hear thee Wilt thou call upon those Virgins But they will give thee none of their Oyl Wilt thou call upon thy Father or thy Grand-father but none of them though never so holy hath Power to alter that Judgment These things being considered thou must venerate him and pray to him alone who hath Power to blot out that Obligation and to put out that Flame St. Austin saith S. Aug. Enchir. c. 3. Of God alone we must ask the Good which we hope to do or hope to obtain by our good Works And in the Book of the Quantity of the Soul 34 chap. God alone must be served by the Soul for he alone is the Maker of it And in the last Chapter of the Book of the true Religion Let the Worship of dead men be none of our Religion for if they have lived godly they are not so disposed to seek such Honours but they would have us worship him by whose Illumination they rejoyce that we are Partners of their Dignity We must therefore honour them by way of Imitation and not worship them on the account of Religion And he speaks thus to God Idem l. confess c. 42. Whom can I find to reconcile me with thee Must I address my self to Angels By what Prayers By