Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	offer_v	sacrifice_n	sin_n	8,215	5	5.1703	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33129	Diaphanta, or, Three attendants on Fiat lux wherein Catholick religion is further excused against the opposition of severall adversaries ... and by the way an answer is given to Mr. Moulin, Denton, and Stillingfleet.; Diaphanta	J. V. C. (John Vincent Canes), d. 1672.	1665 (1665)	Wing C427; ESTC R20600	197,726	415

under their patriark resident in Caramit metropolis of Mesopotamia or els in the monastery of S. Saphran near the city Merdin The Cophti or Christians of Egypt subject to the patriark of Alexandria The Habassms or midland Ethiopians under their own patriark or Abuna who is ever a monk of S. Antonies order consecrated for them by the patriark of Alexandria The Armenians on this side and beyond Euphrates under their two patriarks resident one of them in Mitilene or els in the city of Sis not far from Tarsus in Cilicia the other in Sebastia or els in the monastery of Ecmeazin The Maronites resident in mount Libanus under their patriark who is ever a monk and resides either in Tripoli or in the great monastery of S. Antony All these although many of them fell away long since from ecclesiastick unity upon their dislike of the Councel of Ephesus and Chalcedon where one person and two natures in Christ was declared and others of them upon other such like occasion yet do they still keep up all of them their monasteries altars priesthood sacred ordination messach and ancient Christian Liturgy Nor do they know any other way of serving or appeasing the Almighty in order to heavenly bliss than this propiatory sacrifice which received from their forefathers they practise and exercise to this day And this was ever the great devotion of all Christians and still is excepting only some few here in the North who have gone out of that primitive Christianity the last age by following the unhappy steps of Luther and Calvin and not all of them neither For Luther although he fouled yet did he not throw down the altar and the pure Lutherans that be yet in Germany Denmark and Sweathland keep it up still Thus Sir have other Protestants admitted all that to be ancient which this your Disswader calls a novelty unheard of in ancient times Nay Luther and Calvin esteemed all Popery an old Egyptian darknes spread over the face of the Church all ages since the Apostles dayes and dissipated at length by that new light which they revealed It is a strange thing that Popery which in Luther and Calvins dayes was old should now after a hundred years be grown young again But when Protestancy was new then Popery was old and now Popery must be thought new when Protestancy is grown old and rotten Truth is it was the Ministers advantage to acknowledg Popery to be old when 〈◊〉 where Catholik Religion spread all over ●…e earth had all her monuments intire by her to show her antiquity to all people then living who had also heard of the Catholik faith of their ancestours although they made it by slight of fallacious oratory erroneous But here and now in England where all those monuments are destroyed it is a double convenience to say that Popery is erroneous and new too When the first Reformers endeavoured to supplant the Catholik professours of their means and livings it was best to accuse them of old errours But now to keep their livings they have invaded it is a wiser part it seems to inveigh against Popery as a novelty There novelty could no way be proved and here in England antiquity cannot easily be shown Then matter of fact would have disproved novelty now matter of fact will not prove antiquity here in this Kingdom where the ancient religion is abrogated about a hundred years ago and people now alive that behold Protestancy never saw Catholick Religion and are almost perswaded by their ministers there was never any such thing here Nor will people read Catholik authors nor beleev them if they do nor have they power to consider who built all their Churches or made their laws or any other good thing done for them by Catholik beleevers but take all Papists to be in a manner Atheists becaus they com not to hear their ministers talk in those Churches from whence poor Catholiks were first solemnly banisht and then within a while after were punished for not coming there at such a time when their altar sacrifice and priesthood were now abolished and their priests put to death and others made liable to it afterwards when ever they should come into those Churches again to do their functions and ministers had got into their places to rail against them and that holy ancient Religion which had built those Churches to their hands Ther is I think no better way imaginable to discover the natur of the ancient Christian Church than by considering what was said to be her beleef and practice then when first she dared to show her face openly in the world appearing at length as it were from under ground and her former lurking condition wherin she had remained three hundred years under the cruel persecution of Pagan Emperours As soon as Constantin the Great Gods heavenly grace so moving him had first taken this holy Church by the hand and cloathed her with her ornaments of peace then surely she would appear her self And what she was then may be easily gathered by such ancient writers who either purposely spake of the life of Constantin or incidentally of the things which were done in those dayes as Eusebius Zozomen S. Jerom Bede and others who deliver us the form and features of the Christian Church in those times so like unto the Popery that is now adayes after thirteen or fourteen hundred years both in the particulars Dr. Taylor speaks of and several others now cancelled by our Protestant Reformation that a man may safely swear that the now present Popery and old Christianity are one and the same thing Eusebius tells us how Constantin the Emperour after the fashion of those good times chastised his own body with fasting and disciplines how he used to bless himself and sign his face with the sign of the Cross how highly he honoured and set up that triumphal ensign having confidence of victory in vertue therof how he erected illustrious temples in memory of the Christian martyrs how he refused to sit down in the general Councel of Nice till the Prelates there had given their consent how he dedicated a sumptuous Church in memory of the apostles and provided there a sepulchre for himself to the end that after his death he might be partaker of the prayers there offered how he assembled the priests to the dedication of his temple wherof some preached others offered sacrifice for the common peace for the Church of God and for the Emperour and lastly how in his sickness he confest his sins in a chappel of the martyrs and prayer and sacrifice made for his soul after his deceas Zozomen in his history tells us also of him that becaus those primitive Christians used consecrated places and only them for their publick Liturgy Constantin had ever carried with him in the camp a portable altar and tabernacle and priests and deacons attending it for celebration of divine mysteries how much also he honoured the holy monk S. Anthony for

much swerved from the ancient primitive practice of former Christians For Protestants have neither priests nor altars nor offerings nor sacrifice nor satisfactions nor expiations for the dead which those authorities speak of Ch. 11. from page 188. to 203. The real presence under the elements of the Eucharist Mr. Whitby here will not by any means endure And he hath one shield of a word which consists of almost as many syllables as Ajax his buckler of bulls hides to repell all autorities that may witness it Representatively that is the word Thou seest saith St. Chrisostom upon the altar the very body which the wise-men saw and worshipped Representatively saith Whitby Again The most precious thing in heaven I will shew thee upon earth saith the same father It is shewed representatively saith Whitby it is seen representatively I dare not adore the earth saith St. Augustin and yet I have learned how the earth is to be adored becaus flesh is of the earth and our Lord gave us his flesh to eat which no man eats except he first adore It is Christ saith Whitby who is adored representatively And if any words will not bear that distinction then are they all spurious Nay if any should say expresly that not only Christ in heaven but his very Sacrament is worshipped this man will tells us presently who hath as many shifts in readiness where one will not serv his turn as Achelous had to slip out of the hands of Hercules that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adoro have other significations But he has poor man no very good memory For after he had in this one chapter spent many of his pages to show that the real presence was not the former faith of Christians and that they never adored the Eucharist he lets fall a word by chance in the very close which spoils all by giving us to understand that this was so universal a beleef and practis among Christians that it came even to the notice of Infidels and that it was withall of so great concernment amongst beleevers that it expressed their whole religion as the abridgment of their faith and great capital work of their devotion Quandoquidem Christiani adorant quod comedunt sit anima mea cum Philosophis It was the speech of Avicen saith Whitby although I think it was Averroes who well enough understood both of them the natur of Christian religion not only by what they saw themselves but what they had read from more ancient writers both Christian pagan and Mahometan up and down the world concerning the religion of Christians Since the Christians worship that which they eat saith that Infidel let my sould be with Philosophers Ch. 12. from page 203. to 218. Labours much for the general use of the Cup in all Communions But neither does Mr. Whitby nor can he distinguish as appears by his discours wherein he sayes that otherwise ther would not be a representation of Christs death which is the wisest word he speaks in all this whole chapter I say he knows not and cannot distinguish that ther is in that one Eucharistian liturgy a double action the one of sanctifying and offering to God the other of giving or communicating to the people In the sanctifying and offering of the sacred simbols does only the sacrifice which is a representation of Christs death consist But the communicating of these symbols to the people is only a consequent of the former and no formal representation of our Lords death at all But he does not know and you need not heed what he sayes The concomitance of our Lords body and blood where ever it be in any one or other of the species or symbols which may enough justifie communion in one kinde he tells you very roundly it is a figment But if he had heeded the very practis of his own Church which indeed he never does he would have forborn those words For when the Protestant minister gives the people first the bread and sayes Take and eat this in remembrance that Christ died for thee and feed upon him in thy heart by faith with thanksgiving Do not the ministers words there imply a concomitance before the cup come even as perfect a concomitance as you Sir can plead for I think they do For surely they intend not to feed only upon one half of him Chap. 13. from page 218 to 230. Declares that alms-deeds and preaching of the Gospel is a sacrifice But the Eucharist he will not allow to be any true sacrifice at all Although to put by your arguments and solid reasonings for it he grants it may be called a Symbolical sacrifice And so he has caught hold of another distinction which runs quite through this matter or rather put the same distinction into other characters And if any ancient writers as ther are enough do give testimony that our Lords body and blood in the Eucharist is offered immolated and sacrificed on Christian altars by the priest for our attonement It is to be understood saith Whitby to be offered symbolically immolated symbolically sacrificed symbolically figuratively significatively representatively And though you beat his head never so much with your autorities and reasons so long as symbolically remains there you do but beat the air But where are any altars in our English Churches or any sacrifices offered or immolated theron And how comes it to pass that all these hundred years of our separation from Roman unity our people have never been told that they have priests still amongst them and altars and sacrifice although they be but symbolical ones symbolical sacrifice symbolical altars and symbolical priests For sacrifice is the very form and essence of all religion And they that know so much would have been much satisfied to hear that they have yet a sacrifice at least a symbolical sacrifice amongst them I will be bold to say that not one man of a million has ever heard of any such thing in an English pulpit or ever read it in a catechism The minister of the word and word of the minister that is all we ever hear of But it is thought perhaps that symbolical Priest would make but a jarring sound like two voices in a defective octave which have a semblance and shadow of a perfect concord but coming short of it produce the harshest and worst of discords in our ear That our Lords death upon the Cross was a true and real sacrifice to God for mankinde all Catholiks know well enough and our Ministers need not put them in minde of that which already they beleev But as the sacrifices of the old law were instituted by almighty God to be often iterated before the passion of the great Messias for a continual exercise of religion in order to his future death So did the same Lord for the very same purpos of religious exercise institute another to be iterated after his death unto which once past it was to have reference as the former had a