Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	drink_v	eat_v	9,473	5	7.6266	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65699	A discourse concerning the idolatry of the Church of Rome wherein that charge is justified, and the pretended refutation of Dr. Stillingfleet's discourse is answered / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.; Stillingfleet, Edward, 1635-1699.	1674 (1674)	Wing W1722; ESTC R34745	260,055	369

ancient Fathers did pass as deep a censure on this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-eating as the Heathens did and looked upon it as an instance of the greatest madness and stupidity to Worship as a God what they did Eat and Sacrifice And upon all occasions did upbraid the Heathens for being so exceeding mad and stupid It must be infinitely certain that they neither did nor could conceive this Doctrine to be the mind of Christ or his Apostles or the received tradition of the Church of Christ If Christ when he administred this Sacrament did give to his Disciples his natural Body Arg. 3. §. 3. and his proper Blood then was his natural Body broken and his Blood actually poured out before his Passion for he administred this Sacrament before his Passion and what he then administred was if we may believe his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. his broken Body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. his blood shed or extravasated now since his body was then whole and not yet broken on the Cross for us seeing his Blood remained still in its proper Chanuels and neither Heart nor Hand were pierced to let it out and therefore what he did then administer could not in any natural and proper sence be stiled his body broken and his blood shed for us his words must necessarily be interpreted in such a Tropical and Sacramental sence as Protestants do plead for Add to this That if Christ gave his Body in the natural sence at the last Supper then it was either a Sacrifice propitiatory or it was not if it was not then it is not now and then their Dream of the Mass is vanished if it was propitiatory at the last Supper then God was reconciled to all the world and Mankind was redeemed before the Passion of our Blessed Saviour For Christ expresly saith that he then gave unto them his body which was given for us Luk. 22.19 Mat. 26.28 and his Blood shed for many for the remission of Sins which if we literally understand his future passion must be vain and needless so dreadful are the consequences of this portentous Doctrine If we may credit the Apostle Paul what we receive in the participation of the Holy Sacrament is Bread Arg. 4. §. 4. for after Consecration he so stiles it 1 Cor. 10.16 17. at the least five times The Bread which we break is it not the Communion of the Body of Christ for we are all partakers of this Bread Let a man examine himself 1 Cor. 11.28 and so let him eat of that Bread for as often as you eat this Bread and drink this Cup you shew the Lords Death c. Wherefore verse 26. whosoever shall eat this Bread and drink this Cup unworthily shall be guilty of the Body and Blood of Christ In which expressions it is five times said that what we eat and do partake of what is unto us the Communion of Christs Body and sheweth forth his Death and therefore what is Consecrated in this Holy Sacrament is still bread And is it not a wonder that one passage mentioned by our Saviour whilst he was alive and had his blood within his Veins should be esteemed sufficient to make us all believe that his whole body and so his hand was in his hand and that this Living Christ was also Dead and Sacrificed and that his blood was shed before he suffered on the Cross and also that the same Body which was whole before the Eyes of his Disciples was also broken for them and many thousand contradictions more and yet that what the Holy Ghost who knew the meaning of our Saviours words as well as any R. Catholick hath called so often Bread and seems to all our sences so to be should not be deemed sufficient to make us think it Bread If Christ had said This is my Body and the Holy Ghost had never said that it was Bread we might have had some reason to suspect our sences in this matter But when it is so oft in Scripture affirmed to be Bread and is but once affirmed to be the Body of our Lord and it is absolutely necessary that one of these two affirmations should be acknowledged to be Tropical that as great evidence as sence and reason can afford in any case whatsoever should be of no effect at all or have no influence to move or to instruct our Judgments how to pass sentence in this case but that it should be thought as rational all other circumstances being equal to determine against the greatest evidence of sence and highest reason as to determin according to the verdict of them both is most apparently absurd Add to this that the Apostles buisness in this place was to reprove those persons who prophaned this Sacrament 1 Cor. 11.26 27 28. and used it as Common Bread and so discerned not the Lords Body and to convince them of the greatness of the Sin committed by their unworthy eating of this Bread and therefore it concerned him the better to convince them of so great a Crime and to discover the vileness of this prophanation to have expresly told them That what they thus prophaned was the very Son of God that suffered for them this being a most signal aggravation of their guilt whereas to say so often that it was Bread was to extenuate the Crime and therefore we may rationally presume St. Paul would have exprest himself not as we Protestants are wont to do but according to the Judgment of the Roman Catholicks had he believed as they do God never wrought a miracle in confirmation of the Faith of any body Argum. 5. Sect. 5. but he still represented it unto their sences and made it apparent to their eyes ears feeling or their experience that he wrought it there is not one instance to be given to the contrary from Scripture or any humane Writer the Devil himself is not so impudent as to require his servants to believe he works a wonder without some cunning slight to cheat their sences and make them seem to see hear or tast what really they do not To this convincing evidence and demonstration T. G. returns this sorry answer P. 293. that such miracles as are done for the Conversion of unbelievers ought to be objects of our sence but this is not done upon such an account but for the Sanctification of those that believe already and for these it is enough that Christ hath said it is his body they know very well the danger of not believing him more than their sences Answer 1. We have in Scripture many instances of Miracles done not for the Conversion of unbelievers but for the benefit of those that did believe and such were all the standing Miracles that are recorded in the Book of Moses the Manna the water of Jealousie the Vrim and Thummim c. Such also were all the Miracles that the Apostles wrought

precious body or blood of the Lord under the Type of bread the body is given to thee and under the Type of wine the blood So St. u Catech. Myst 4. p. 237. Cyril Hieros x Constit l. 5. c. 16. Pseudo Clemens saith That Christ having given us the Mysteries figurative of his precious body and blood c. went up into the Mount of Olives and that y Constit l. 6. c. 23. the Mystical and unbloody Sacrifice is celebrated by the Symbols of his body and blood And he adds That in the Participation of this Sacrament they used this thanksgiving z L. 5. c. 16 We give thee thanks our Father for the precious blood of Jesus Christ which was shed for us for the precious body of which we celebrate these Signs by his command to announce his Death Of the same Judgment were the Latine Fathers for a Dicit Sacerdos fac nobis hanc oblationem ascriptam rationabilem acceptabilem quod est figura Domini nostri Jesu Christi Ambrose in the fourth Book of the Sacraments Chap. 5. affirmeth that in his time this clause was in the publick Service make this Oblation to be set to our account acceptable and reasonable which is the figure of the body and blood of the Lord. And again b Hic in imagine quidem Christus offertur in caelo verò in veritate L. 1. Officiorum cap. 48. T. 1. p. 37. Christ here saith he is offered in the Image in Heaven in the Truth Hilary the Deacon saith c Nam M●ses ●ece p●o sanguine vituli in patera aspersit filios Israel dicens hoc est Testamentum hoc figura fuit Testamenti Testamentum ergo sanguine constitutum est Quia beneficii divini sanguis testis est in cujus typum nos calicem Mysticum Sanguinis ad tuitionem corporis nostri animae percipimus In 1 Cor 11. The blood is a witness of divine benefit for the Figure of which we receive the mystical Cup of Blood for the preservation of the Body and the Soul Gelasius saith d Certe Imago Similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Contra Eutych indeed the Image and the similitude of the body and blood of Christ are celebrated in the action of the Mysteries In the Fifth Century St. Chrysostom speaks thus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 82. in Matthaeum T. 2. p. 510. if really Christ dyed not Hom. 47. in T. 2. p. 750. of what is this Celebration Symbola Hom. 47. in T. 2. p. 750. see how he studies to make us alwayes mindful of his death hence by the Sacraments he calls to mind his passion Again it is a carnal thing to doubt how Christ could give his flesh to eat we ought to understand it Mystically and spiritually his words were spiritual and had nothing carnal in them Theodoret speaks thus f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Dial. 1. T. 4. p. 17 18. G. 12. Our Saviour changed the names and gave unto the body that which is the name of the Symbol and to the Symbol the name of the body So when he had named himself the Vine he called that which was the Symbol the blood And when the Heretick desired to know the reason of this change of names he gives it thus Christ would have those who are partakers of the Divine Mysteries not to attend unto the nature of the things they see but by reason of the change of names to believe that change which is made by Grace For he that called that which was Wheat and Bread his natural body and again calls himself a Vine he honoured the Symbols which are seen with the appellation of his body and his blood not changing the nature but adding Grace unto it And ween the Heretick had granted that the Sacrament contained the Symbols of a real body g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dial. 2. T. 4. p. 84. This is well answered saith the Orthodox For every Image ought to have his Architype and Painters imitate the nature and paint the Images of things visible Gaudentius saith that * Tract 2. in Exod. v. Supr in the Bread the figure of Christs body is reasonably understood St. Hierom that the Lord did not offer Water but Wine for a Type of his blood St. Austin saith h In Typo sangui nis sui non obtulit aquam sed vinum l. 2. adv Jovinian p. 27. F. the Lord did not doubt to say this is my body when he gave the sign of his body And most emphatically in these words i Dominus non dubitavit dicere hoc est corpus meum quum figuum daret corporis sui Contr. Adimantum c. 12. T. 6. p. 128. a preceptive speech for bidding a crime or commanding something good or profitable is not figurative but if it seems to command a crime or forbid a good then it is figurative Vnless ye eat the flesh of the Son of Man k Si preceptiva locutio est aut flagitium aut facinus vetans aut utllitatem aut beneficentiam jubens non est figurata Si autem flagitium aut facinus videatur jubere aut utilitatem aut beneficentiam vetare sigurata est Nisi manducaveritis inquit Christus Joh. 6.53 Carnem c. Facinus vel flagitium videtur jubere Figura est ergo precipiens passioni Domini esse communicandum suaviter atque utiliter recondendum in memoria quòd pro nobis caro ejus crucifixa vulnerata sit L. 3. de Doctr. Christian c. 16. c. Seems to command a wickedness it is therefore a figure commanding us to Communicate with the Passion of our Lord and sweetly and profitably to lay it up in our memory that his flesh was crucifyed and wounded for us Again l Sacramenta sunt signa rerum aliud existentia aliud significantia Idem contra Maxim S. 3. cap. 22. T. 6. p. 522. the Sacraments are signs of things being one thing and signifying another Again the Israelites did m Bibebant de spirituali sequente petra petra autem erat Christus Videte ergo petrâ manente signa variata ibi perra Christus nobis Christus quod in altari Dei ponitur Id. Tract 45 in Joh. I. 9. p. 333. drink of the spiritual Rock that followed them and that Rock was Christ see therefore faith remaining how the signs are varied there the Rock was Christ to us that which is placed upon the Altar is Christ Lastly n Habes Christum in praesenti per sidem in presenti per signum in presenti per Baptismatis Sacramentum in presenti per altaris cibum potum Secundum presentiam carnis rectè dictum est discipulis me autem no semper habebitis Quomodo absentem tenebo Quo modo in coelum manum mittam ut ibi sedentem teneam Fidem mitte