Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	flesh_n	life_n	35,906	5	6.1737	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25431	Reflections on that discourse, which a Master of Arts (once) of the University of Cambridg, calls rational presented in print to a person of honour, 1676, concerning transubstantiation / by one of no arts but down-right honesty, at the instance of an honourable person.	Anglesey, Arthur Annesley, Earl of, 1614-1686.	1676 (1676)	Wing A3176; ESTC R16001	11,514	16

REFLECTIONS On that DISCOURSE Which a Master of Arts once of the University of Cambridg Calls RATIONAL Presented in Print to a Person of Honour 1676. CONCERNING Transubstantiation By one of no Arts but down-right Honesty At the instance of an Honourable Person LONDON Printed in the Year 1676. Imprimatur Nihil in hoc libello reperio doctrinae Ecclesiae Anglicanae aut bonis moribus contrarium Jul. 10 1676. G. Jane The four Bulrush-pillars so confidently Erected for the support of his whole Building are 1. The Possibility of it to Gods Power 2. Sayings of the Fathers sounding that way 3. Oral Tradition supposed for it 4. Miracles supposed for it The first of these we deny not only we are a little confident there is neither sufficient evidence that it is so nor any need it should be so pag. 4 As to the second judicat Lector many of his proofs granting them genuine and true make nothing against us others must be tryed by Vincentius's rule All are reduceable to a sound sense in St. Augustine's or Origen's way pag 5 c The third is a mere Chymera pag. 6 The fourth often illusive frequently false never to be trusted to Deut. 13.1 2. Matt. 13.22 if they run contrary to the written word or have not its concurrence pag. 8 To each of these somewhat though not following him into every distinct Paragraph Romani addictus jurare in Verba Magistri THis Master of Arts as he would have us know resolves first to lay down his Position in the most ample not to say prodigious Terms and then to try his skill in the Defence of it My Sentiments says he concerning the Adorable Eucharist is That it is neither less nor more than the Sacred Body and Blood of God neither less nor more than whole-Christ God and man Soul Body and Divinity though for the love and service of Sinners vested under the vile Accidents and appearances of Common Bread and Ordinary Wine Concerning which mystery his first Assertion must be That it is possible to the Omnipotent Power of God 1. And I must confess this shew of an Argument went far with me whilst I was born in hand and did think for even I also had Espoused certain mis-beliefs during my Minority by the prevalency of Eudcation That the vile Protestants had denied the Lord God to be Almighty upon this very account but it ceast by the Divine Goodness to be so with me when I could not but discern and at length was fully convinc'd 1. That the true intent purpose and meaning of our Saviour did not at all oblige us to think of Transubstantiation 2. That there is no necessity import or use for it no service as our Author phrases it in the Christian Church And I shall candidly declare leaving the philosophical impossibility of Transubstantiation to be demonstrated by some other hand what has given me intire satisfaction as to this great Point I perceive by Christs own words recorded Joh. 6.53 that I am under an absolute necessity of eating his Flesh and drinking his Blood And therefore having in the first place considered of how great concern it is to arrive at the true meaning of them I do humbly supplicate the Divine Majesty That he will give me ever to think comprehend speak of and go about that great Mystery so as may be best pleasing to him and most expedient for my foul His own Paraphrase on what he had said cannot deceive me I dare believe since he so told his inquisitive Disciples Vers 63. That the life of them is wrapt up in a Spiritual acception And since he declares where he terms himself the Bread of Life Vers 35. That whoso cometh to him which is the peculiar act of Faith Joh. 1.12 shall never hunger since he attributes most clearly in pursuit still of the same Metaphor the quenching of thirst to believing what need we how can we doubt any more of the matter He takes off their amazement and gives stop to their murmurs Vers 61. not by telling them That though they were to see him ascend up where he was before yet they were ere long to have him corporally present in the form of Bread on ten thousand distant Altars at once nay in the very jaws of every Person how wicked soever that comes but to eat there He does not I say make his return at this rate but instructs them how to Spiritualize the whole business Vers 62 63. Neither would there be any thing difficult or obscure in the words of Institution afterwards For besides that he had here pre-instructed them There was almost nothing among the Jews which had Type or significancy in it but was expressed in this very manner Circumcision the Paschal-Lamb Manna the Rock were all sufficiently known to carry the names of those things they did but adumbrate There is one Scripture Joh 6. He that eats my flesh and drinks my blood hath eternal life abiding in him and I will raise him up at the last day Hence hath the memorable Vsher framed this Syllogism I think irrefragable The Body and Blood of Christ is received unto Life by all that do receive it and by none unto Condemnation But that which is outwardly delivered in the Sacrament is not received by all unto Life but by many unto Condemnation Ergo Therefore that which is outwardly taken in this Sacrament is not really the Body and Blood of Christ II. This Spiritual manducation and none other was the true sense of the Primitive Church I prove it by Saint Augustine in his 26th Tract he hath these words The Sacrament of this thing viz. of our eating the Flesh of Christ is taken from the Lords Table by some unto Life by some unto Destruction But the thing it self whereof it is a Sacrament is received by every man that does receive it unto Life and by none unto Destruction Prosper from him tells us Qui discordat a Christo nec carnem ejus manducat nec Sanguinem bibit More plainly yet St. Augustine again on Psal 97. With the most holy Sacrament not the Flesh which was Crucified is carnally eaten but the virtues of that Flesh are really eaten by the Soul in such manner as the Soul can eat that is Spiritually by her affections and other immanent real acts of internal Operations Wee 'l own and that without any prejudice to our cause That many of the Fathers did chuse and were delighted to imitate our Saviours way of Locution even through long discourses yet 't is evident we ought to understand them as Origen after he had played the Rhetorician in this sort concludes on Matth. 15. Et haec quidem de typico symbolicoque Corpore Augustine Quest 13. in Levit. says Seven Ears of Corn were seven years and the Blood is called the Soul after the manner of Sacraments And what think you must there not needs be a Figure in that speech of Christ when instituting the latter part of this Sacrament