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A41629 Transubstantiation defended and prov'd from Scripture in answer to the first part of a treatise intitled, A discourse against transubstantiation. Gother, John, d. 1704. 1687 (1687) Wing G1350; ESTC R4229 70,639 92

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Messias the Lamb of God that was to take away the sins of the World. Now the Bread and Wine not having been at all discovered to be such Signs of our Saviours Body and Blood to the Disciples nor consequently considered as so it was against the Rules of human discourse to say they were his Body and Blood if no more was meant than that they were Signs of them and as absurd as for Moses before the formal Institution of the Paschal Sacrifice recited at large in Exod. 12. to have said to the People upon Sacrificing a Lamb This is the Lords Passover Or This Passover is your Saviour For it was to be known and considered as a Passover Sacrifice and as a Type of the Messias before he could reasonably have affirmed thus of it 3. The Jewish Passover was a Type of this Sacrament and so it is generally acknowledged by the Fathers to be now that there should be a Sign of a Sign only a Type of that which it self was but a Type Instituted by Christ is very unreasonable to imagin especially since we do not now live under a Law of Shadows and Figures but of Verity and substance Since therefore the Paschal Lamb was really and in a proper Sense the Sacrifice of the Lords Passover according to that true Paschal Form in Holy Scripture because a true Paschal Sacrifice was offered by the Jews as well for a grateful acknowledgment of their past benefit as of one that was certainly to come since this Passover Sacrifice was really a Saviour or Salvation to the Jews as well as a Type of the Messias since the Lamb drest in the Paschal Supper was not only call'd but really was the Body of the Passover Sacrifice or Paschal Lamb according to the foremention'd expressions of Esdras and the Rabins which notwithstanding we can by no means allow to be Paschal Forms of constant usage since they so vary from one another much less of Divine Institution because no such are used in Holy Scripture since the Bread which the Jews Eat when they used that Phrase This is the Bread of Affliction was Real Bread and all that Eat this Bread as they ought to do were really afflicted when they seriously consider'd what their Fathers suffer'd in Egypt because they also for their own sins deserv'd to suffer as much this Bread also being the same which their Fathers did Eat viz. unleavened Bread Surely none can be so hard of belief as to imagin after serious consideration that there was less of truth and reality in our Lords words This is my Body in which as is not improbable he might imitate some of these Phrases than there was even in these expressions which were used under the Law of Types and Shadows And to shew the Analogy the more perfectly and not to represent it partially as our Adversaries do we are further to consider That as the Bread of Affliction which was yearly Eaten by the Jews at the time of the Paschal Solemnity was really Bread and of the same kind with that which their Fathers did Eat in Egypt and was also a Memorial of the first Bread of this kind which their Fathers did Eat As the Paschal Lamb that was yearly drest and really Eaten was the Real Body of the Passover Sacrifice thus yearly offer'd and was also to put the Jews in mind of the first deliverance wrought upon the first Paschal Offering so Christians when they renew the Sacrifice of Eucharist feed upon Christs Real Body which is the Antitype of the Paschal Lamb and at the same time Remember that first Oblation which Christ made of the same Body altho' in a different manner upon the Cross DISCOURSE And nothing is more common in all Languages than to give the name of the thing signified to the Sign As the delivery of a Deed or Writing under hand and Seal is call'd a conveyance or making over of such an Estate and it is really so not the delivery of mere Wax and Parchment but the conveyance of a Real Estate as truly and really to all effects and purposes of Law as if the very material Houses and Lands themselves could be and were actually delivered into my Hands In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and Man are given to the Signs and Seals of that Covenant By Baptism Christians are said to be made partakers of the Holy Ghost Heb. 6. 4. And by the Sacrament of the Lord's Supper we are said to Communicate or to be made partakers of the Body of Christ which was broken and of his Blood which was shed for us that is of the real benefits of his Death and Passion And thus St. Paul speaks of this Sacrament 1 Cor. 10. 16. The Cup of blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ But still it is Bread and he still calls it so v. 17. For we being many are one Bread and one Body for we are partakers of that one Bread. The Church of Rome might if they pleased as well argue from hence that all Christians are substantially changed first into Bread and then into the natural Body of Christ by their participation of the Sacrament because they are said thereby to be one Bread and one Body And the same Apostle in the next Chapter after he had spoken of the Consecration of the Elements still calls them the Bread and the Cup in three verses together As often as ye Eat this Bread and Drink this Cup v. 26. Whosoever shall Eat this Bread and Drink this Cup of the Lord unworthily v. 27. But let a Man examin himself and so let him Eat of this Bread and Drink of that Cup v. 28. And our Saviour himself when he had said this is my Blood of the New Testament immediately adds but I say unto you I will not henceforth Drink of this fruit of the Vine until I Drink it new with you in my Father's Kingdom that is not till after his Resurrection which was the first step of his Exaltation into the Kingdom given him by his Father when the Scripture tells us he did Eat and Drink with his Disciples But that which I observe from our Saviour's words is that after the Consecration of the Cup and the delivering of it to his Disciples to Drink of it he tells them that he would thenceforth Drink no more of the fruit of the Vine which he had now Drank with them till after his Resurrection From whence it is plain that it was the fruit of the Vine Real Wine which our Saviour Drank of and Communicated to his Disciples in the Sacrament ANSWER Here since neither the Authority of the Fathers nor the Word of God can afford the Authors cause any relief he at length flies to the Laws of Men
for it where we shall see him immediately cast himself and be non-suited at the very beginning of his Trial. He tells us that the delivery of a Deed or Writing under Hand and Seal is called a Conveyance or making over of such an Estate that is of a Title to such an Estate and that it really is so that we deny unless there be possession also given as I shall presently shew And yet what do we affirm more of Christs words in the Sacrament This is my Body which is given for you c. which we have taken from his own mouth by the Hands of inspired Pen-men Sealed by himself with Miracles and delivered to his Church than that they are a Conveyance or making over of his Sacred Body to us and that they are so really not only in Sign or Figure He proceeds to tell us That this Delivery of a Deed or Writing under Hand and Seal is not the Delivery of mere Wax and Parchment but the conveyance of a Real Estate as truly and really to all effects and purposes of Law as if the material Houses and Lands themselves could be and were actually delivered into my hands Well but we say that a Deed of Feoffment takes not effect to all purposes of Law without Livery and Seisin neither doth it convey an Estate without that nor a Deed of Release neither unless the Purchaser be put in Possession before hand by a Lease and then too not by the Common Law but so necessary is Possession deemed for the through Conveyance of an Estate that in case of absence from the Land or the like the Law-makers have by a particular Statute necessarily provided to give Possession otherwise for it is not necessary to the making a Man in Possession of an Estate that he should hold his Land and House in his Arms or stand always upon the Premises But I hope the Author will not so far endeavor to invalidate the Common Assurance of the Nation as to maintain that because the Man hath thus a Conveyance of a real Estate to all effects and purposes of Law therefore he must not enter upon it dwell in the House Reap the Fruits of the ground and nourish himself therewith I imagin the Purchaser will not be put off so In like manner the words of Christ delivered as his Act and Deed by the Priest his Substitute in the Consecration of the Sacrament for the use of those that are to Communicate is not the bare delivery of so many Words only but the making over of a real Title to them to the thing which is meant by them that is the Body of our Lord as truly and really to all effects and purposes of the Gospel as if it actually hung upon the Cross before their Eyes in that Form and with the same configuration and quality of parts as it once did Shall they therefore be hindred from taking immediate Possession of what is thus made over to them No this were too great a Sacriledge against God and violation of the property of a Christian They shall receive Christs Body and Blood that they may dwell in him and he in them They shall partake of the Fruits of the Sacrament as of a goodly Heritage of their own since Christ hath given them a just Right and Title to it and shall cherish their Souls and Bodies therewith to Immortality Those who are contented only to hear of or to see this goodly Land and not to go and possess it Those who will leave their Fathers House the Catholic Church and go abroad to feed upon Husks and imaginary vertue are the objects of our pity So indeed there is a sort of a Fiction in Law in the Authors way of conveyance of a Tenant by Deed or Lease of possession who notwithstanding hath nothing to do to enter upon the Estate or enjoy it if the Author be contented with such a Title only in the Sacrament I am sorry for him And thus the Similitude is reasonably applied as for our Adversaries way who saith that as the delivery of a Deed or Writing under Hand and Seal is call'd a Conveyance or making over of such an Estate he should have prov'd that the Deed is called the Estate it self and not only the Conveyance of an Estate if he would have made this phrase any thing suitable to that of our Lord This is my Body in like manner the names of the things themselves made over to us in the New Covenant of the Gospel between God and Man are given to the Signs and Seals of the Covenant whereas there is no Analogy between these things nor truth neither in this instance It is just as if one should say that Tenterden Steeple were like the Goodwin Sands I confess I have often admired with my self at this sort of Similitude which Protestants are mighty big with pretending to Illustrate their fond opinion about the Sacrament clearly hereby which being examined proves as you see but a mere Tympany of the Brain The Author having before told us that nothing is more Common in all Languages than to give the name of the thing signified to the Sign proceeds now to give us examples of this out of Holy Scripture by Baptism saith he Christians are said to be partakers of the Holy Ghost Heb. 6. 4. And so they really are and their Bodies are his Temples But since Baptism is the Sign and the Holy Ghost the thing signified according to him why doth he not bring us one instance out of Scripture of Baptisms being called the Holy Ghost as they pretend that Bread in the words of Institution is called Christs Body For this which he hath brought of Baptism is no Example to his Common Rule We may reasonably conclude that if the Sacrament of Baptism had been so very like this of the Eucharist as they would have it it would have been Instituted in a like Form but it is quite otherwise For neither Water nor Baptism it self are called in Holy Scripture the Holy Ghost neither is there any Form of Cousecration of the Element delivered Indeed by the Sacrament of the Lords Supper we are also said to Communicate or to be made partakers of the Body of Christ which was broken and his Blood that was shed for us but that is his Real Body and Blood together with all the real benefits of his Death and Passion which do thereby accrue to us And thus St. Paul speaks of this Sacrament 1 Cor. 10. 16. The Cup of blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ That is after Consecration it really is so altho' the Apostle calls it Bread by a Metaphor that being to our Souls what the ordinary Bread is to our Bodies true nourishment so also it is said that Aarons Rod devour'd the other Rods Exod. 7. 12. altho' it was then become a Serpent v.