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
A57277	A brief declaration of the Lords Supper with some other determinations and disputations concerning the same argument by the same author / written by Dr. Nicholas Ridley, Bishop of London during his imprisonment ; to which is annexed an extract of several passages to the same purpose out of a book intituled Diallacticon, written by Dr. John Poynet.	Ridley, Nicholas, 1500?-1555.; Ponet, John, 1516?-1556. Diallacticon viri boni et literati de veritate.	1688 (1688)	Wing R1452; ESTC R29319	67,710	91

he not offered in verity For the Apostle saith Not that he might offer up himself oftentimes for then must he have suffered oftentimes since the beginning of the World. Now where Christ is not offered there is no Propitiatory Sacrifice Ergo In the Mass there is no Propitiatory Sacrifice For Christ appeared once in the latter end of the World to put sin to flight by the offering up of himself And as it is appointed to all men that they shall once dye and then cometh the Judgment even so Christ was once offered to take away the Sins of many And unto them that look for him shall he appear again without sin unto salvation Another Argument Where there is any Sacrifice that can make the comers thereunto Da perfect there ought men to cease from offering any more Expiatory and Propitiatory Sacrifices But in the New Testament there is one only Sacrifice now already ri long since offered which is able to make the comers thereunto perfect for ever Ergo In the New Testament they ought to cease from offering i. any more Propitiatory Sacrifice Sentences of the Scripture tending to the same end and purpose out of which also may be gathered other manifest Arguments for more confirmation thereof By the which will saith the Apostle we are sanctified by the offering Heb. 10. up of the Body of Jesus Christ once for all And in the same place But this man after that he had offered one Sacrifice for sin sitteth for ever at the Right hand of God c. For with one Offering hath he made perfect for ever them that are sanctified and by himself hath he purged our Sins I beseech you to mark these words by himself the which well weighed will without doubt cease all controversie The Apostle plainly denieth any other Sacrifice to remain for him that treadeth under his feet the Blood of the Testament by the which he was made holy Christ will not be crucified again he will not his death to be had in derision He hath reconciled us in the Body of his Flesh Mark I beseech you he Col. 1. saith not in the Mystery of his Body but in the Body of his Flesh If any man sin we have an Advocate with the Father Jesus Christ the 1 John 2. Righteous and he is the Propitiation for our Sins not for ours only but for the Sins of the whole World. I know that all these places of the Scripture are avoided by two manner of subtil shifts The one is by the distinction of the bloody and unbloody Sacrifice as tho our unbloody Sacrifice of the Church were any other than the Sacrifice of Praise and Thanksgiving than a commemoration a shewing forth and a Sacramental Representation of that one only bloody Sacrifice offered up once for all The other is by depraving and wresting the Sayings of the Ancient Fathers unto such a strange kind of sense as the Fathers themselves indeed never meant For what the meaning of the Fathers was is evident by that which St. Augustine writeth in his Epistle to Boniface and in the 83d Chapter of his Ninth Book against Faustus the Manichee besides many other Places likewise by Eusebius Emissenus Cyprian Chrysostom Fulgentius Bertram and others who do wholly concord and agree together in this unity in the Lord that the Redemption once made in Verity for the Salvation of Man continueth in full effect for ever and worketh without ceasing unto the end of the World That the Sacrifice once offered cannot be consumed That the Lord's Death and Passion is as effectual the vertue of that Blood once shed as fresh at this day for the washing away of sins as it was even the same day that it flowed out of the blessed Side of our Saviour And finally that the whole substance of our Sacrifice which is frequented of the Church in the Lord's Supper consisteth in Prayers Praise and giving of Thanks and in remembring and in shewing forth of that Sacrifice once offered upon the Altar of the Cross that the same might continually be had in reverence by Mystery which once only and no more was offered for the Price of our Redemption These are the things right worshipful Mr. Prolocutor and ye the rest of the Commissioners which I could presently prepare to the answering of your three foresaid Prophesies being destitute of all help in this shortness of time sudden warning and want of Books Wherefore I appeal to my first Protestation most humbly desiring the help of the same as much as may be to be granted unto me And because ye have lately given most unjust and cruel Sentence against me I do here appeal so far forth as I may to a more indifferent and just censure and judgment of some other Superior Competent and Lawful Judge and that according to the approved state of the Church of England Howbeit I confess I am ignorant what that is at this present through the trouble and alteration of the state of the Realm But if this Appeal may not be granted to me upon Earth then do I fly even as to my only Refuge and alone Haven of Health to the Sentence of the Eternal Judge that is of the Almighty God to whose most merciful Justice towards us and most just Mercifulness I do wholly commit my self and all my Cause nothing at all despairing of the Defence of my Advocate and alone Saviour Jesus Christ to whom with the Everlasting Father and the Holy Spirit the Sanctifier of us all be now and for ever all Honour and Glory Amen Ridley Of Christ's Real Presence there may be a double understanding P. 56. If you take the Real Presence of Christ according to the Real and Corporal Substance which he took of the Virgin that Presence being in Heaven cannot be on the Earth also But if you mean a Real Presence secundum rem aliquam quae ad Corpus Christi pertinet i. e. according to something that appertaineth to Christ's Body certes the Ascension and abiding in Heaven are no let at all to that Presence Wherefore Christ's Body after that sort is here present to us in the Lord's Supper by Grace I say as Epiphanius speaketh it I grant the Bread to be converted and turned into the Flesh of P. 60. Christ but not by Transubstantiation but by a Sacramental Conversion or turning It is Transformed saith Theophylact in the same place by a Mystical Benediction and by the accession or coming of the Holy Ghost unto the Flesh of Christ He saith not by expulsion or driving away the Substance of Bread and by substituting or putting in its place the Corporal Substance of Christ's Flesh And where he saith It is not a Figure of the Body we should understand that saying as he himself doth elsewhere add one that is it is no naked or bare Figure only For Christ is present in his Mysteries neither at any time as Cyprian saith doth the Divine Majesty

Augustin Ambrose Basil Gregory Nazianzen Hilary and most plainly of all in Bertram Moreover the sayings and places of all the Fathers whose names I have before recited against the assertion of the first Proposition do quite overthrow Transubstantiation But of all most evidently and plainly Irenaeus Origen Cyprian Chrysostom to Caesarius the Monk Augustine against Adamantus Gelasius Cyril Epiphanius Chrysostom again on the 20th of Matth. Rabanus Damascene and Bertram Here Right Worshipful Mr. Prolocutor and ye the rest of the Commissioners it may please you to understand that I do not lean to these things only which I have written in my former Answers and Confirmations but that I have also for the proof of that I have spoken whatsoever Bertram a man Learned of sound and upright Judgment and ever counted a Catholick for these Seven hundred years until this our age hath written His Treatise whosoever shall read and weigh considering the time of the Writer his Learning Godliness of life the Allegations of the Ancient Fathers and his manifold and most grounded Arguments I cannot doubtless but much marvel if he have any fear of God at all how he can with good Conscience speak against him in this matter of the Sacrament This Bertram was the first that pulled me by the Ear and that first brought me from the common Error of the Romish Church and caused me to search more diligently and exactly both the Scriptures and the Writings of the old Ecclesiastical Fathers in this matter And this I protest before the face of God who knoweth that I lye not in the things I now speak The Third Proposition In the Mass is the lively Sacrifice of the Church propitiable and available for the sins as well of quick as of the dead The Answer to this Proposition I answer to this third Proposition as I did to the first And moreover I say that being taken in such sense as the words seem to import it is not only erroneous but withal so much to the derogation and defacing of the Death and Passion of Christ that I judge it may and ought most worthily to be counted wicked and blasphemous against the most precious Blood of our Saviour Christ The Explication Concerning the Romish Mass which is used at this day or the lively Sacrifice thereof propitiatory and available for the sins of the quick and the dead the Holy Scripture hath not so much as one syllable There is ambiguity also in the name of Mass what it signifieth and whether at this day there be any such indeed as the Ancient Fathers used seeing that now there be neither Catecumeni nor Poenitentes to be sent away Again touching these words The lively Sacrifice of the Church There is doubt whether they are to be understood Figuratively and Sacramentally for the Sacrament of the lively Sacrifice after which sort we deny it not to be in the Lord's Supper or properly and without any figure of the which manner there was but one only Sacrifice and that once offered namely upon the Altar of the Cross Moreover in these words as well as it may be doubted whether they be spoken in mockage as men are wont to say in sport of a foolish and ignorant person that he is apt as well in conditions as in knowledg being apt indeed in neither of them both There is also a doubt in the word Propitiable whether it signify here that which taketh away sin or that which may be made available for the taking away of sin That is to say whether it is to be taken in the active or in the passive signification Now the falsness of the Proposition after the meaning of the Schoolmen and the Romish Church and Impiety in that sense which the words seem to import is this that they leaning to the foundation of their fond Transubstantiation would make the quick and lively body of Christ's Flesh united and knit to the Divinity to lye hid under the accidents and outward shews of Bread and Wine Which is very false as I have said before and they building upon this foundation do hold that the same Body is offered unto God by the Priest in his dayly Massings to put away the sins of the quick and the dead whereas by the Apostle to the Hebrews it is evident that there is but one Oblation and one true and lively Sacrifice of the Church offered upon the Altar of the Cross which was is and shall be for ever the propitiation for the sins of the whole World and where there is Remission of the same there is saith the Apostle no more offering for sin Arguments confirming his Answer No Sacrifice ought to be done but where the Priest is meet to offer Ce the same All other Priests be unmeet to offer Sacrifice for sin but Christ alone la rent Ergo No other Priests ought to Sacrifice for sin but Christ alone The second part of my Argument is thus proved No honour in God's Church ought to be taken where a man is not Fe called as Aaron It is a great honour in God's Church to Sacrifice for Sin ri son Ergo. No man ought to Sacrifice for Sin but only they who are called But only Christ is called to that honour Ergo No other Priest but Christ ought to Sacrifice for Sin. That no man is called to this degree of Honour but Christ alone it is evident For there are but two only Orders of Priesthood allowed in the Word of God Namely the Order of Aaron and the Order of Melchisedech But now the Order of Aaron is come to an end by reason that it was unprofitable and weak and of the Order of Melchisedech there is but one Priest alone even Christ the Lord who hath a Priesthood that cannot pass to any other An Argument That thing is in vain and to no effect where no necessity is Ba wherefore it is done To offer up any more Sacrifice Propitiatory for the quick and the ro dead there is no necessity for Christ our Saviour did that fully and perfectly once for all Ergo To do the same in the Mass it is in vain co Another Argument After that Eternal Redemption is found and obtained there needeth Fe no more daily offering for the same But Christ coming an high Bishop c. found and obtained for us ri Eternal Redemption Ergo There needeth now no more daily Oblation for the Sins of o. the quick and the dead Another Argument All remission of Sins cometh only by shedding of Blood. Ca mes tres In the Mass there is no shedding of Blood. Ergo In the Mass there is no Remission of Sins and so it followeth also that there is no Propitiatory Sacrifice Another Argument In the Mass the Passion of Christ is not in verity but in a Mystery representing the same yea even there where the Lord's Supper is duly ministred But where Christ suffereth not there is