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	bread_n	eat_v	103	3	6.7846	4	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

be in truth spiritually eaten and spiritually drunk Where he makes this to be eating in Truth and the other but Sacramental So Macarius (k) Homil. 27. having called the Bread and Wine the Antitype of Christ's Flesh and Blood he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They which are Partakers of the visible Bread do spiritually eat the Flesh of the Lord. He should rather have said orally according to the Doctrine of our Adversaries S. Athanasius (l) Tract in illud Evang. Quicunque dixerit verbum contra filium hominis expounding those words What if ye see the Son of Man ascending where be was before It is the Spirit that quickneth the Flesh profiteth nothing c. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affirmed both of himself the Flesh and Spirit and made a difference betwixt the Spirit and the Flesh that not only believing that of him which was visible but what was invisible they might learn that those things which he spake were not carnal but spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to how many could his Body have sufficed for Meat that it should be made the Food of the whole World But therefore he mentions the Son of Man's Ascension into Heaven that he might draw them from this corporal Conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter might learn that the Flesh he spake of was celestial Meat from above and spiritual Nourishment to be given by him c. It will suffice all the World if we follow Tertullian's (m) De Resurr c. 37. Quia sermo caro erat factus proinde in causam vitae appetendus devorandus auditu ruminandus intellectu fide digerendus Advice Since the Word was made Flesh he is to be long'd for that we may live to be devoured by Hearing to be chewed by Understanding and digested by Faith. It is an excellent Comment on this which Euebius gives us (n) Lib. 3. Eccl. Theol. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon those words of John 6. The Flesh profits nothing c. Do not imagine that I speak of that Flesh I am encompassed withal as if you must eat that nor think that I command you to drink sensible and corporeal Blood But know that the very Words that I have spoken to you are Spirit and Life So that these very Words and Speeches of his are his Flesh and Blood whereof whoso is always Partaker being nourished as it were with beavenly Bread shall be a Partaker of heavenly Life Let not the hasty hearing of those things by me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Flesh and Blood trouble you for things senfibly heard profit nothing but it is the Spirit that quickneth them that can spiritually hear them S. Basil (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the same There is an intellectual Mouth of the inward Man whereby he is nourished who receives the Word of Life which is the Bread that descended from Heaven Facundus Hermian (p) Lib. 12. Defens 3. capit c. 1. takes this of eating Christ's Flesh to be a Mystery and that S. Peter when he answered Lord whither should we go thou hast the Words of Eternal Life did not then understnad it For says he Quod si mysterium intellexisset hoc potius diceret Domine cur abeamus non est cum credamus nos corporis sanguinis tui fide salvandos if he had understood the Mystery he should rather have said Lord there is no reason we should go away fince we believe we shall be saved by Faith in thy Body and Blood. He means his Death and Passion which is his Sense of eating Christ's Body and Blood. Theodorus Heracleot (q) Catena in Joan. 6.54 55. refers this eating Christ's Flesh to the sincere embracing the Oeconomy of his Incarnation These says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the reasoning of their Minds by assenting to it as it were tasting the Doctrine do rationally or spiritually eat his Flesh and by Faith partake of his Blood. S. Chrysostom (r) Hom. 46. in Joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. upon those words It is the Spirit that quickneth the Flesh profiteth nothing reckons up some of those carnal Doubts that profit nothing as It is a carnal thing says he to doubt how Christ descended from Heaven and to imagine him to be the Son of Joseph and how he can give us his Flesh to eat All these are carnal which ought to be mystically and spiritually understood Cyril of Jerusalem (s) Catech. Mystag 4. says That the Jews for want of understanding spiritually Christ's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagined that Christ exhorted them to devour his Flesh which is hard to be distinguish'd from the Roman Churches Oral Manducation This carnal Fancy might well make them shrink and cry out This is a hard Saying who can hear it For as S. Austin (t) Cont. advers Legis l. 2. c. 9. Horribilius videatur humanam carnem manducare quam perimere humanum sanguinem potare quam fundere well observes It seems more horrible to eat Humane Flesh than to kill it and to drink Mans Blood than to shed it Origen's (u) Prolog in Cantic Est materialis hujus hominis qui exterior appellatur cibus potusque naturae suae cognatus corporeus iste sc terrenus Similiter autem spiritualis hominis ipsius qui interior dicitur est proprius cibus ut panis ille vivus qui de caelo descendit c. Rerum vero proprietas unicuique discreta servatur corruptibili corruptibilia praebentur incorruptibili verò incorruptibilia proponuntur words for I see no good reason to question they are his are enough to convince effectually all such carnal Jews and Christians There is a Meat and Drink for this material and outward Man as we call him agreeable to his Nature viz. this corporeal and earthly Food There is likewise a proper Food for the spiritual or as we call it inward Man as that living Bread that came down from Heaven c. But the Property of things is reserved to each distinct and corruptible things are given to that which is corruptible and incorruptible things are proposed to that which is incorruptible Greg. Nyssen (x) Hom. 1. in Cantie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. also well expresses it thus There is an Analogy betwixt the Motions and Operations of the Soul and the Senses of the Body c. Wine and Milk are judged of by the Taste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these being intellectual the Power of the Soul that apprehends them must be altogether intellectual S. Chrysostom (y) Homil. 26. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said well That Christ gave himself to us for a spiritual Feast and Banquet And Procopius Gazaeus (z) Comment in Exod. Coelestis seu divinus Agnus animarum solet esse cibus