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	everlasting_a	48	3	6.6035	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27524	Bertram or Ratram concerning the body and blood of the Lord in Latin : with a new English translation, to which is prefix'd an historical dissertation touching the author and this work.; De corpore et sanguine Domini. English	Ratramnus, monk of Corbie, d. ca. 868.	1688 (1688)	Wing B2051; ESTC R32574	195,746	521

signification p. 31. i. e. figuratively and some in propriety A true thing and certain it is that Christ was born of a Maid suffered death of his own accord He is called Bread by signification i. e. figuratively but Christ is not so in true nature neither Bread c. p. 32. Truly the Bread and Wine which through the Mass of the Priest is hallowed sheweth one thing outwardly to human Senses and another thing they inwardly call to believing minds clyp●aþ Outwardly they appear Bread and Wine both in figure and in taste And they be truly after their hallowing Christ's Body and Blood through Ghostly Mistery p. 33. So the Holy Font-Water which is called the Well-Spring of Life is like in shape to other Water and subject to corruption but the Holy Ghosts might cometh to the corruptible Water through the Priest blessing and it may afterwards wash the Body and Soul from all sin through Ghostly might Behold now we see two things in this one Creature After true nature that Water is corruptible moisture and after Ghostly Mystery hath hallowing might So also if we behold the Holy Housel or Sacrament after bodily sense then we see that it is a Creature corruptible and mutable if we acknowledge therein Ghostly might then understand we that Life is therein and that it giveth immortality to them that eat it with Faith. p. 35. Much difference is betwixt the Body in which Christ suffered and the Body which is hallowed to housel The Body truly in which Christ suffered was born of the Flesh of Mary with Blood with Bones with Skin with Sinews with human Limbs and with a reasonable Soul living And his Ghostly Body which we call the Housel p. 36. is gathered of many Corns without Blood and Bone without Limb and without Soul whatsoever is in that Housel that giveth the substance of Life that is of the Ghostly might and invisible operation And therefore is the Holy Housel called a Mystery because there is one thing in it seen and another thing understood p. 37. Certainly Christ's Body in which he suffered Death and rose again from Death never dieth henceforth but is Eternal and Impassible But that Housel is Temporal not Eternal corruptible and divided into several parts chew'd betwixt the Teeth and sent into the Belly p. 38. This Mystery is a pledge and a * * Hip and not as above getacnunge which is a figure in speech Figure Christ's Body is the Truth itself This Pledge we keep mystically until we be come to the p. 68. Quod dente premitur fauce glutitur quod receptaculo ventris fuscipitur Truth itself then is that Pledge ended Truly it is so as we said before Christ's Body and Blood not Bodily but Ghostly See p. 35. You should not search how it is done but hold in Faith that it is so done p. 43. We said to you erewhile that Christ hallowed Bread and Wine to Housel before his Suffering and said This is my Body and my Blood. He had not suffered as yet he turned through invisible might that Bread to his own Body and that Wine to his own Blood as formerly he did in the Wilderness before that he was born to Men when he turned that Heavenly Meat to his Flesh and that Water flowing from the Rock to his own Blood. That which next follows is a quotation out of St. Augustine which it is very likely that Elfrick took from Bertram and not at first hand from that Father p. 44. Moses and Aaron and many others of that People which pleased God eat that Heavenly Bread and they died not that Everlasting death though they died the common death they saw that the Heavenly Meat viz. Manna was visible and corruptible and they understood somewhat Spiritual by that visible thing and Spiritually received it p. 46. Once Christ suffered in himself and yet nevertheless his suffering is daily renewed through the Mystery of the Holy Housel at the Holy Mass p. 47. We ought also to consider diligently how this Holy Housel is both Christ's Body and the Body of all Faithful Men after Ghostly Mystery as Wise Augustine saith If you will understand of Christ's Body hear the Apostle Paul thus speaking Ye truly be Christ's Body and his Members Now is your Mystery set on God's Table and ye receive your Mystery p. 48. which Mystery ye be yourselves be that which you see on the Altar and receive that which yourselves be And again St. Paul saith We many be one Bread and one Body * * i. e. Cannons Ecclesiastical not the Holy Scripture Holy Books command that Water be mingled with Wine which shall be for Housel because the Water signifieth the People and the Wine Christ's Blood therefore shall not the one without the other be offered at the Holy Mass That Christ may be with us and we with Christ the Head with the Limbs and the Limbs with the Head. p. 51. And after these words our Homilist resumes his former Discourse of the Paschal Lamb. Thus have I at large set down in Parallel the Passages of that Saxon Homily taken out of Bertram The (a) See the Preface of the Homily Sermon was originally Latin which Elfrick translated into Saxon whether he were the Compiler in Latin I cannot be positive But it seems the succeeding Ages would not bear this Doctrine for which reason the Latin is utterly lost either being wilfully made away or the Governors of our Church not thinking it fit to transcribe and propagate what after the condemnation of Berengarius and the promotion of his great Adversary Lanfranc to the Archbishoprick of Canterbury was generally reputed Heresie But through the wonderful good Providence of God the whole is preserved in the Saxon Tongue which few understood By this account of that Homily you learn Two things and a Third Observation I shall add 1. That Bertram's Book was neither forged by Oecolampadius nor yet depraved by Berengarius or Wiclef his Disciples since the most express Passages against the Popish Real Presence are read in that Homily 70 or 80 years before Berengarius made any noise in the World. 2. What I design to insist upon more largely in the last Chapter of this Discourse viz. That Ratramnus or Bertram stood not alone but had others of the same judgment with him in the IX and X Century and that Paschasius his Doctrine had not received as yet the stamp of publick Authority either by any Popes or Councels confirmation 3. Nevertheless this carnal Doctrine of Paschasius did daily get ground in that obscure and ignorant Age next that he lived in as may appear by some Passages in this Homily which I have not recited because they are not in Bertram the absurd consequences of that errour For instance p. 39 and 40 there are two Miracles inserted to prove the Carnal Presence contrary to the scope of the whole Discourse and the one contrary to their