Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	blood_n	see_v	35	3	2.7927	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

that Wine into his Blood as he did before in the Wilderness before he was born Man when he turned the heavenly Food into his Flesh and that Water flowing from the Rock into his Blood. P. 474. Many Persons ate of the Heavenly Food in the Desart and drank of the Spiritual Drink and yet as Christ said are dead Christ meant not that Death which no Man can avoid but he understood eternal Death which several of that People for their Unbelief had deserved Moses and Aaron and several others of the People that pleased God ate that heavenly Bread and did not die that everlasting Death tho' they died the common Death They saw that the heavenly Food was visible and Corruptible but they understood that visible thing spiritually and they tasted it spiritually Jesus said Whoso eateth my Flesh and drinketh my Blood hath Eternal Life He did not command them to eat that Body which he had assumed nor to drink that Blood which he shed for us but by that Speech he meant the Holy Eucharist which is Spiritually his Body and his Blood and whosoever tasteth this with a believing Heart shall have that Eternal Life Under the old Law the Faithful offered divers Sacrifices to God which had a future signification of the Body of Christ which he hath offered in Sacrifice to his heavenly Father for our Sins This Eucharist which is now consecrated at God's Altar is a Commemoration of the Body of Christ which he offered for us and of his Blood which he shed for us As he himself commanded Do this in remembrance of me Christ once suffered by himself but yet his Passion by the Sacrament of this Holy Eucharist is daily renewed at the Holy Mass Wherefore the Holy Mass is profitable very much both for the Living and also for the Dead as it hath been often declared c. The rest of the Sermon being of a moral and allegorical Nature I omit Besides this Sermon in Publick we have also two other Remains of Elfrike the Abbot in the Saxon Tongue * Published at the end of the foresaid Sermon printed by John Day Also in the Notes on Bede 's Eccl. Hist p. 332 333 334. which speak the very same Sense and deserve to be inserted as far as they concern this Argument of the Eucharist and the change made in it The first is an Epistle to Wulffine Bishop of Shyrburn in which is this Passage The Eucharist is not the Body of Christ corporally but spiritually not the Body in which he suffered but that Body when he consecrated Bread and Wine for the Eucharist the night before his Passion and said of the Bread he Blessed This is my Body and again of the Wine he blessed This is my Blood which is shed for many for the Remission of Sins Now then understand that the Lord who was able to change that Bread before his Passion into his Body and that Wine into his Blood Spiritually that the same Lord by the Hands of the Priests daily consecrates Bread and Wine for his Spiritual Body and for his Spiritual Blood. The second an Epistle of Elfricke to Wulfstane Arch-Bishop of York in which among other things against too long reserving the Eucharist he says thus Christ himself consecrated the Eucharist before his Passion Vid. p. 334. Hist Eccles Sax. Lat. Bedae he blessed Bread and brake it saying thus to his Apostles Eat this Bread it is my Body and again he blessed the Cup filled with Wine and spake thus to them Drink ye all of this it is my Blood of the New Testament which is shed for many for the Remission of Sins Our Lord who consecrated the Eucharist before his Passion and said that Bread was his Body and Wine truly his Blood he also daily consecrates by the Priests hands Bread for his Body and Wine for his Blood in a Spiritual Mystery as we read in Books Yet notwithstanding that Lively Bread is not the same Body in which Christ suffered nor that Holy Wine the Blood of our Saviour which was shed for us in bodily thing or sence in re corporali but in a Spiritual sence in ratione Spirituali That Bread indeed was his Body and also that Wine his Blood just as that heavenly Bread which we call Manna which fed God's People forty Years viz. was his Body and that clear Water was his Blood that then flowed from the Rock in the Wilderness As Paul writes in his Epistle They all ate the same spiritual Meat and drank the same spiritual Drink c. The Apostle that says what you have heard They all ate c. he do's not say corporally but spiritually Christ was not as yet born nor his Blood shed then it was the People of Israel did eat that Spiritual Meat and drank of that Rock neither was that Rock Christ Corporeally tho' he spake so The Sacraments of the Old Law were the same and did spiritually signify that Sacrament or Eucharist of our Saviour's Body which we now consecrate This Last Epistle Elfricke wrote first in the Latin Tongue to Wulfstane containing tho' not word for word yet the whole Sence of the English Epistle and that Paragraph of it which I have inclosed between two Brackets was look'd upon as so disagreeable to the present Faith of the Roman Church that some had rased them out of the Worcester Book but the same Latin Epistle being found in Exceter Church it was restored I was once about to have added some Citations here out of Bertram's Book de corpore sanguine Domini out of which many passages in the Saxon Sermon foregoing were taken But they are so many that I must have transcribed and the Book it self is small and so well worth the reading especially with the late Translation of it into English and a Learned Historical Dissertation before it giving a large account of the Difference betwixt his Opinion and that of Transubstantiation printed An 1686 that I shall rather refer the Reader to it where he may abundantly satisfy himself Instead of it I will only add one Testimony more out of Rabanus Arch-bishop of Mentz in an Epistle to Heribaldus * Epist ad Herib c. 33. de Eucharist Which we are beholden to the Learned Baluzius for giving it us entire in Appendice ad Reginonem p. 516. a Passage having been rased out of the Manuscript out of which it was first published Thus he says As for the Question you put Quod autem interrogastis utrum Eucharistia postquam consumitur in secessum emittitur more aliorum ciborum iterum redeat in naturam pristinam quam habuerat antequam in Altari consecraretur superflua est hujusmodi Quaestio cùm ipse Salvator dixerit in Evangelio Omne quod intrat in os in ventrem vadit in secessum emittitur Sacramentum Corporis Sanguinis ex rebus visibilibus corporalibus conficitur sed invisibilem tàm corporis quàm animae

given together with the Water And a litle after Being says he about to descend into the Water do not attend to the simpleness of the Water And yet for all this he never intended to deny it to be true Water Gelasius Cyzic (o) Diatypos c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not to consider our Baptism with sensitive but with Intellectual Eyes Or as S. Austin says (p) Serm. 2. in Append. Sermon 40. à Sirmondo Editor Non debetis aquas illas oculis aestimare sed mente You ought not to make an Estimate of those Waters with your Eyes but with your Mind Thus also S. Ambrose (q) De his qui initiantur c. 3. Quod vidisti aquas utique sed non solas Levitas illic ministrantes summum Sacerdotem interrogantem consecrantem Primo omnium docuit te Apostolus non ea contemplanda nobis quae videntur sed quae non videntur c. Non ergo solis corporis tui oculis credas Magis videtur quod non videtur quia istud temporale illud aeternum aspicitur quod oculis non comprehenditur animo autem mente cernitur speaking of Baptism As to what thou hast seen to wit the Waters and not those alone but Levites there ministring and the Bishop asking Questions and Consecrating First of all the Apostle has taught thee That we are not to look upon the things that are seen but on the things that are not seen c. Do not therefore only believe thy bodily Eyes That is rather seen which is not seen because that is Temporal this is Eternal which is not comprehended by our Eyes but is seen by our Mind and Understanding S. Chrysostom (r) In Joan. Hom. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking also of Baptism thus breaks out Let us believe God's Affirmation for this is more faithful than our Sight for our Sight often is deceived that is impossible to fall to the Ground It is so frequent an Expression of S. Chrysostome That God's Word is more to be credited than our Eyes that he applies it not only to the Sacraments but even to the Case of Alms giving For thus he says (s) Hom. 89. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us be so affected when we give Alms to the Poor as if we gave them to Christ himself For his Words are more sure than our Sight Therefore when thou seest a poor Man remember the Words whereby Christ signified that he himself is fed For tho' what is seen is not Christ yet under this shape he receives thy Alms and asks it Ans 3. The Fathers in the matter of Signs and Sacraments therefore call upon us not to listen to our Senses and credit them because in such Cases they would have us to consider things beyond and above their information such as relate to their Use and Efficacy these being spiritual things signified by what is visible wherein they place the Mystery and which Sense can neither discover nor judge of S. Austin has a Rule (t) De Doctr. Christ l. 2. c. 1. De signis disserens hoc dico ne quis in eis attendat quod sunt sed potius quod signa sunt id est quod significant Signum est enim res praeter speciem quam ingerit sensibus aliud aliquid ex se faciens in cogitationem venire in this Case I say this treating of Signs in which none ought to attend to what they are but rather that they are Signs that is that they signifie For a Sign is a thing which besides what appears affecting the Senses do's of it self make somewhat else to come into our thoughts So also Origen (u) In Joan. tom 18. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describes a Sign to be a Note of another thing besides that which the Sense gives testimony to But none has so fully declared this Matter and answered the former Objection as S. Chrysostome in the place forecited whose Words deserve to be set down at large (x) In 1 Cor. Hom. 7. Edit Savil. Tom. 3. p. 280. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where treating of Baptism the Eucharist and other Mysteries after he has told us as we heard before what a Mystery is viz. When we do not meerly believe what we see but see one thing and believe another he goes on thus I and an Infidel are diversly affected with them I hear that Christ was crucified I presently admire his Benignity He hears the same and he counts it Infirmity I hear that he was made a Servant and I admire his Care He when he hears the same counts it Infamy And so he goes on with his Death and Resurrection and the different Judgment is made of them and proceeds to speak of the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Infidel hearing of the Laver of Baptism esteems it simply Water but I do not look meerly upon what I see but regard the cleansing of the Soul by the Spirit He thinks that my Body only is washed but I believe that my Soul is made clean and holy I reckon the Burial Resurrection Sanctification Righteousness Redemption Adoption of Sons the Inheritance the Kingdom of Heaven the Supply of the Spirit For I do not judge of the things that appear by my Sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Eyes of my Mind I hear of the Body of Christ I understand what is said one way an Infidel another Which he further illustrates admirably thus As Children looking upon Books know not the Power of Letters understand not what they look upon nay even to a grown Man that is unlearned it will be the same when a Man of Skill will find out much hidden Virtue Lives and Histories contained therein And if one of no skill receive a Letter he will judge it only to be Paper and Ink but he that has Skill hears an absent Person speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and discourses with him and speaks what he pleases to him again by his Letters Just thus it is in a Mystery Unbelievers hearing seem not to hear but the Believers being taught Skill by the Spirit perceive the Power of the hidden things This Discourse of S. Chrysostome's explains a Place of S. Cyril of Jerusalem (y) Catech. 4. Mystag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and teaches us how to understand it where speaking of the Eucharist he says Do not consider it as bare Bread and Wine for it is the Body and Blood of Christ according to our Lord's Affirmation And altho Sense suggests this to thee let Faith confirm thee Do not judge of the Matter by thy Taste but by Faith be undoubtedly persuaded that thou art honoured with the Body and Blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And afterwards Being fully persuaded that the visible Bread is not Bread tho' the Taste perceive it such but the Body of Christ and the visible Wine is