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	heavenly_a	unbelief_n	55	3	10.3063	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56588	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 transubstantiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, John, 1632-1695.	1688 (1688)	Wing P729; ESTC R13660	208,840	234

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 Vid. p. 334. Hist Eccles Sax. Lat. Bedae Christ himself consecrated the Eucharist before his Passion 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 i●●s in ventrem vadit in sec●ssum emittitur Sacramentum Corporis Sanguinis ex rebus visibilibus corporalibus conficitur sed invisibilem tàm corporis quàm arimae efficit sanctificationem Quae est enim ratio ut hoc quod stomacho digeritur in secessum emittitur iterum in statum pristinum redeat cum nullus hoc unquam fieri asseruerit Nam quidam nuper de ipso Sacramento corporis sanguinis Domini non ritè sentientes dixerunt hoc ipsum corpus sanguinem Domini quod de Maria Virgine natum est in quo ipse Dominus passus est in Cruce resurrexit

Wine in a Cup and said Drink ye all of this This is my Blood which is shed for many for the Remission of Sins The Apostles did as Christ commanded they consecrated Bread and Wine for the Eucharist And to his memory also afterward every one of their Successors and all Christ's Priests According to Christ's Command by the Apostolical Benediction did consecrate Bread and Wine in his Name Now Men have often disputed P. 470. and do it still How that Bread which is prepared of Corn and is baked by the heat of Fire can be changed into Christ's Body and how that Wine which is pressed out of many Grapes by any blessing of it can be changed into our Lord's Blood Now to such Men I answer that some things are spoken of Christ by signification some others by a known thing It is a true thing and known that Christ was born of a Virgin and voluntarily suffered Death and was buried and this Day rose from the Dead He is called Bread and a Lamb and a Lion and otherwise by signification He is called Bread because he is our Life and the Life of Angels He is called a Lamb for his Innocency A Lion for his Strength whereby he overcame the strong Devil Yet notwithstanding according to true Nature Christ is neither Bread nor a Lamb nor a Lion. Wherefore then is that Holy Eucharist called Christ's Body or his Blood if it be not truly what it is called Truly the Bread and Wine which are consecrated by the Mass of the Priests show one thing outwardly to Mens Senses and another thing they declare inwardly to believing Minds Outwardly Bread and Wine are seen both in appearance and in tast yet they are truly after Consecration Christ's Body and Blood by a Spiritual Sacrament An Heathen Child is Baptized yet he altereth not his outward shape though he be changed within He is brought to the Font full of Sin through Adam's Disobedience but he is washed from all his Sins inwardly tho' he has not changed his outward Shape So also that Holy Font-Water which is called the Well-spring of Life is like in Nature in specie to other Waters and is subject to corruption but the Power of the Holy Ghost by the Priest's Blessing comes upon that corruptible Water and after that it can wash both Body and Soul from all Sins P. 471. by spiritual Power We see now in this one Creature two things that whereby according to true Nature it is corruptible Water and that whereby according to the Spiritual Mystery it has a saving Power So also if we look upon that Holy Eucharist according to a corporeal Sense then we see that it is a Creature corruptible and changeable but if we own a spiritual Power there then we understand that Life is in it and that it confers Immortality on those that tast it by Faith. There is a great difference betwixt the insible Vertue and Power of this Holy Eucharist and the visible appearance of its proper Nature By its Nature it is corruptible Bread and corruptible Wine and by the Virtue of the Divine Word it is truly the Body and Blood of Christ yet not corporally so but spiritually There is much differencce betwixt that Body which Christ suffer'd in and that Body which is consecrated for the Eucharist The Body that Christ suffer'd in was Born of the Flesh of Mary with Blood and Bones with Skin and Nerves animated by a rational Spirit in humane Members but his Spiritual Body which we call the Eucharist is collected from many grains of Corn without Blood and Bone without Member or Soul wherefore there is nothing in it to be understood Corporeally but all is to be understood Spiritually Whatsoever is in that Eucharist which restores Life to us this is from Spiritual Virtue and from invisible Operation Therefore that Holy Eucharist is called a Sacrament because one thing is there seen and another thing understood that which is there seen has a bodily Nature that which we understand in it has a spiritual Virtue The Body of Christ that suffered Death P. 472. and rose from the Dead henceforth dies no more but is eternal and impassible That Eucharist is Temporary not Eternal it is corruptible and capable of division into minute Parts it is chewed with the Teeth and sent into the draught yet it will be true that according to spiritual Virtue it is whole in every part Many receive that Holy Body yet according to the spiritual Mystery it will be whole in every part Tho' some receive a lesser part of it yet there will not be more virtue in the greater part than in the lesser because it will be whole in all Men according to the invisible virtue This Sacrament is a Pledg and a Type the Body of Christ is the Truth We keep this Pledg Sacramentally till we come to the Truth it self and then is the Pledg at an end It is indeed as we said before Christ's Body and his Blood but not Corporally but Spiritually Do not dispute how this can be effected but believe it firmly that so it is Here follow some idle Visions which that credulous Age were fond of but are nothing to the purpose and therefore I omit them Paul the Apostle speaketh of the old Israelites writing thus in his Epistle to the Faithful P. 473. All our Fore-fathers were baptized in the Cloud and in the Sea and all ate the same spiritual Meat and all drank the same spiritual Drink for they drank of that spiritual Rock and that Rock was Christ That Rock from whence the Water then flowed was not Christ in a Corporal Sense but it signified Christ who declared thus to the Faithful Whosoever thirsteth let him come to me and drink and from his belly shall flow living Water This he said of the Holy Ghost which they that Believed on him should receive The Apostle Paul said that the People of Israel ate the same spiritual Meat and drank the same Spiritual Drink because the heavenly Food that fed them for forty Years and that Water that flowed from the Rock signified Christ's Body and Blood which are now dayly offered in the Church of God. It was the same which we offer to day not corporally but spiritually We told you before that Christ consecrated Bread and Wine for the Eucharist before his Passion and said This is my Body and my Blood he had not yet suffered and yet he changed by his invisible Power that Bread into his Body and 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