Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	way_n	6,089	5	4.7618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79660	The Catholick doctrine of transubtantiation proued to be ancient and orthodoxall against the sclanderous tongue of D. Iohn Cozens a Protestants minister auouching the sayd doctrine neuer to haue been knowne, in the Church before the Councels of Latteran and of Trent.	Campion, William, 1599-1665.	1657 (1657)	Wing C410; ESTC R42675	41,340	187

souls The externall formes of bread wine are a signe of Christs true body blood contayned by way of foode vnder them It is a figure and remembrance of Christs death passion but to inferre from hence as Protestant Ministers do ergo Christ is not there really present is as idle as this Herod made a supper in rembrance of his birth day to the Chief of Gelilee ergo he was not present at it We therefore say that Christ as being in a different manner in the Sacrament is a figure type of himselfe as offered on the Crosse for our Redemption What opposition Protestants heere make against the truth of Christs being present in the Sacrament the same did Apollinaris Marcion Make against the truth of our sauiours Humanity because forsooth the scriptures auouch him to be made according to the similitudi●e shape likenesse of man and the same did other ancient hereticks vrge against his diuinity because S. Paul intitleth him the image of God the Caracter figure of his fathers substance And as the fathers then replyed to both those sortes of hereticks that Christ had the likenesse of a man was a true perfect man was the image of God yet true God the figure of his fathers substance the substance it selfe so we say to these new Capharnaites the Eucharist is a commemoration a signe à figure of Christs body also his true naturall body and that not only the outward formes but the very body of Christ as vnder them without extension in a manner impassible is a sacrament signe figure remenbrance of his body as offered on the Crosse for though it be the same in substance yet not in shew appearance nor indued with the same qualities of extension circumscription passibility and the like Wherefore these manner of speekes rightly vnderstood do no wayes preiudice or exclude the truth of Chtists being really present in the Eucharist vnder the formes of bread and wine §. 7. LAstly we must obserue that there are three sortes of eating Christ insinuated by the fathers of the Primitiue Church One is Sacramentally only as when euil men receiue the Sacrament vnworthily For these though they receiue the very Sacrament and in it the true body and blood of Christ yet do they not receiue the true spirituall effect and fruict thereof which is grace nourishment of their soules §. 8. ANother manner of eating Christ is spiritually only for that without Sacracramentall receiuing good men by faith and grace do communicate with Christ participate the fruit of his passion In this sense S. Austin saies crede manducasti beleeue thou hast eaten which māner of speech in the fathers hath no relation at all to the Orall manducation of Christ in the Eucharist Wherefore when your Ministers do apply such like sayings of the fathers where they treate of this spirituall eating Christ the bread of life by faith beleefe only to the eating of Christ by the Sacrament they do wrong the fathers in peruerting their meaning that so vnder the shadow of their authority they may freely vent their prophane Hereticall doctrine abusing thereby the fathers as all Heretiks euer haue done the holy scriptures §. 9. THe third manner of eating Christ mentioned by the Fathers is both Sacramentally and spiritually as all good Christians do when with due preparation and dispositiō they receiue both the outward Sacrament the inward grace and fruit of it To which manner of eating Christ by faith in the Sacrament the sathers do frequently exhort vs and for that end to cleanse the soul prepare the hart c. And therefore they call it spirituall food the bread of the minde the proper nourishmēt of the spirit because indeed the spirituall repast and refection of the minde is the chief and most souueraigne effect of this diuine Bāquet Neuerthelesse it excludeth not as S. Cyril notheth but presupposeth the corporall eating from which 20. in Ioan. cap. 13. as from the fountaine and sea of grace the spirituall is deriued Hence Tertullian saith the flesh is fed with the body and blood of Christ that the soul may be fattened with God ●●de Resu●rect carn ca. p. §. 10. APplying these obseruations respectiuely to the places obiected against vs you will easily vnderstand the true meaning of the ancient fathers and finde a solid answer to all that your ministers do most cl●amourously and most impertinently vrge against vs. The first place where Austin saies That which you see is bread c. you will find answered § 5. And therefore the argument which Protestants vrge from this notiō of bread and which fox relates as a kilcow tow it Fox pag 1258. col 2. n. 80. that which he tooke blessed that which he blessed he brake that which he brake he gaue but he tooke bread ergo he gaue bread This argument I say is no wiser then this that which Good tooke out of Adams syde Gen. 2. was a ribb but what he tooke that he brought deliuered to Adam for his wife ergo 〈◊〉 deliuered Him a ribb for his wife §. 11. TO the second place what dost thou prepare thy teeth belly beleeue thou hast eaten you haue an answer § 8. for S. Austin speakes non there of the Sacrament of the Eucharist nor of those who receiue it but of the incredulous Iewes who had now giuen an expresse commandment to lay hold on our Sauiour for he expounds the 56. verse of S. Iohn cap. 11. he exhorts them to apprehend him by faith that is to beleeue in him and receiue him for the Messias Sauiour §. 12. When S. Austin sayes he that feedeth with the hart not he that grindeth with the teeth c. He doth not denye the latter that is Sacramentall receiuing the true body and blood of our Sauiour but only signifyes that not he that grindeth with the teeth only can partake of the fruit of the Sacrament that he that feedeth with the hart without Orall eating may benefit himselfe by it §. 13. IN like sorte I answer to the third place obiected out of S. Austin for he only denyeth the wicked to eate of the bread of our Lord c. because they are not incorporated in his mysticall body or els because they do it not fruitfully to the benefit of their soules Psal 1.5 as Dauid saies The wiked shall not rise in iudgement because they shall nat rise to saluation but to damnation Otherwise S. Austin doth in many places grant that the wicked do truly eate the body of Christ in the Sacrament though as S. Paul sayes to their iudgment §. 14. ALl the other places that are or may be alleadged out of S. Austin or any other ancient Father may in like manner be easily answered by applying some one of the premitted obseruations to them if the sayd places be faithfully and fully without deprauation corruption