Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	eat_v	lord_n	6,874	5	4.8423	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63898	Animadversions upon the doctrine of transubstantiation a sermon preached before the Right Honourable the lord mayor and the Court of Aldermen, Octob. XIX, 1679, at the Guild-Hall Chappel, London / by John Turner ...	Turner, John, b. 1649 or 50.	1679 (1679)	Wing T3299; ESTC R34683	24,130	37

for the sins of men who though he neither did nor could suffer above once yet is he virtually offered up by the merits and efficacy of his Passion every time we come to the participation of this Holy mystery behaving our selves in it like reverent and worthy partakers Lastly How is this the unleavened bread of Sincerity and Truth if it be no bread at all but a perfect cheat in the shape and appearance of it Does not that Religion think you give good encouragement to all manner of fraud and Imposture whose very basis and foundation is laid upon so great a juggle as this or what obligation can there be to believe and practice that doctrine which does so manifestly destroy its self by taking a way all safe appeal to our senses and consequently invalidating and di●annulling the evidence of all those miracles upon which its own authority is founded Thus I have in general considered the words I will be somewhat more particular if you please and I will begin again with the first particular Christ is our Passeover It is with respect to this that Isaac who was a type of Christ is prophetically called a Lamb though the business of the Paschal Lamb were not then known in the world Gen. 22. 7 8. And Isaac spake unto Abraham his Father and he said my Father and he said here am I my Son and he said behold the fire and the wood but where is the Lamb for a burnt offering and he said my Son God will provide himself a Lamb for a burnt-offering meaning his son Isaac whom he was about to sacrifice S. Peter also tells us that we are redeemed by the precious 1 Pet. 1. 18 19. bloud of Christ as of a Lamb without blemish and without spot alluding to that place in the Twelfth of Exodus Your Lamb shall be without blemish verse 5. In the fifty third of Isaiah at the seventh verse it is said of the Messias that he was brought as a Lamb to the slaughter and as a sheep before his shearers was dumb and in the Eighth of the Acts at the thirty second verse the place is inverted He was led as a sheep to the slaughter and like a lamb dumb before his shearers In the Thirteenth of the Revelations at the Eighth with allusion to this Paschal Feast he is called the lamb slain from the foundation of the world and in the 19. Chapter at the Ninth verse we find mention of the marriage supper of the lamb by which marriage supper in that place is immediately understood the final completion and consummation of the happiness of Saints in Heaven by being perfectly freed and exempted from all the miseries of humane life and brought to a complete enjoyment of God and Christ in his glorified estate but it has also a respect to that marriage supper which is to be celebrated in this life that is the due and worthy participation Matth. 9. 15 c. of the body and bloud of Christ in the Holy Eucharist for Christ even with respect to the Church in this life is called the Bridegroom and every particular disciple is a child of the Bed-chamber and the Church in the general considered is his Spouse Now a man would think in all reason where there is a Bridegroom and a Spouse there must also be a wedding and a marriage Feast and accordingly we find both of these in the 22. Chapter of S. Matthews Gospel and in Verse 2. the 14. of S. Luke where the Kingdom of Heaven that Verse 16. is the gracious offers of blessedness and immortality by the Gospel is likened to a certain King which made a marriage for his son at the solemnity of which marriage a Feast is made to which many rich and noble guests such as were most suitable to the splendor of a Kingly entertainment are invited but they refusing to come that is in truth for this is at the bottom of the parable being prejudiced against the Gospel by reason of the seeming meanness of the first promulger of it and of its manifest contrariety to their worldly designs and Interests what was at first intended for magnificence is afterwards converted into charity and he sends his servants into the streets of the City to call in the poor and the maimed the halt and the blind by which is signified the mean and seemingly contemptible condition of the first Disciples and Apostles of Christianity Now as this marriage of the Kings son is really nothing else but the conversion of Jew and Gentile Greek and Barbarian bond and free to the faith of Christ and their admittance into the Church by Baptism so the marriage Feast or the more especial solemnities of this marriage together with that union of the Spouse to her Husband which is consequent thereupon are no where better set forth than in the Sacrament of the body and bloud of Christ which is a thankful commemoration of that Passion by which this marriage is finally consummated and by which the children of adoption who are born under it and engrafted by the merits of it into that body of which Christ is the head are made heirs of grace and partakers of Eternal life So that this Feast in S. Luke differs only in degree from that in the Revelation the presence of Christ by his Grace and Spirit by the merits of his Passion and the power of his Intercession to every worthy Communicant at this blessed Table being only a pledge or earnest of those joys unspeakable and pleasures at the right hand of God where Christ himself is in the other World And this is all that can be understood to be included in the true notion of the Sacrament It is first a grateful commemoration of the sufferings of God for the sins of men which cannot possibly be unattended with sorrow for sin and resolutions of a new life neither can it when it is hearty and sincere be unassisted by the gracious encouragements of the Holy Spirit It is Secondly a pledge or earnest of our future happiness with the Saints in Heaven The first Notion of the Sacrament has been sufficiently proved already our Saviour himself if we will believe him and certainly he knew best what was his own meanning tells us plainly that he instituted this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a remembrance of himself and Luk. 22. 19 1 Cor. 11. 24 25. Ib. ver 26. St. Paul likewise tells us that as often as we eat this bread and drink this cup we do shew forth the Lord's death till he come The second also has the very same Authority to vouch it Matth. 26. 29. I will not drink henceforth of the fruit of the vine until that day when I drink it new with you in my Fathers Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I drink it new with you that is when I drink it after a more excellent manner than you do now when I enjoy that Happiness that Infinite

Passeover for by both of these taken together our deliverance from the jaws of Death and Hell is completed and we are delivered from the bondage of corruption from the intolerable servitude of sin and Satan into the glorious liberty of the sons of God a deliverance of so high a nature that though we had not been commanded to commemorate it by our Saviour himself who with his own bloud purchased it for us yet mere gratitude and good nature nay common honesty and common sence themselves would have prompted all hearty Christians not to sit down contented with a bare narrative a cold story of such a redemption but they would certainly have found out some symbols the better to represent it as much as may be to our outward senses and fix it deeper in our minds according to that saying Segniùs irritant animas demissa per aures Quàm quae sunt oculis subjecta fidelibus And there could not possibly better symbols have been found out than those of eating Bread and drinking Wine by which both the manner of our Lords Passion by the rending of his Body and the spilling of his Bloud is signified and the union of the Church by the participation of the same Table which was always accounted a symbol of the strictest friendship and which was another end of this holy Feast was intended to be inviolably maintained and preserved And thus the feeding upon the Paschal Lamb under the law is more than answered by our spiritual feeding upon the Body of Christ that is by our being more than nourished by our being saved and Eternally made happy by the merit and satisfaction of his Death After this the same Objector goes on to raise difficulties not so much against the resemblance of the Paschal Lamb to the Sacrifice of Christ upon the Cross as against the Sacrament its self which bears an Analogy with the Paschal Feast he demands therefore how we can be said to eat the Body and drink the Bloud of Christ in the Sacrament whether it were that he cut off pieces of his own Flesh and gave them to eat or whether his Body was made up of nothing but Bread and Wine instead of Flesh and Bloud animated with a humane Soul and the matter out of which it was taken being more than would suffice to make an entire humane Body whether the remainders of it were not that which he gave to his Disciples saying This is my Body and This is my Bloud that is it is a part of that substance or it is a substance of the same nature with that of which my Body and Bloud are composed I am pretty sure I do not wrong the Objector he that has a mind to be better satisfied may read him in his own words in the Notes of Munster upon the 26. Chapter of S. Matthew which suppositions of his the more frivolous and impertinent they are the more clearly do they show that nothing can be so absurd which a man let alone to make use of his own faculties would not rather pitch upon than this mysterious Doctrine of Transubstantiation But he goes on further to object that Body which the Disciples are said to have eat and drank whither did it go did it go through certain private passages of its own or was it mixt in the stomach and Intestines with the rest of their usual diet Which I confess against the doctrine of Transubstantiation would be no very weak or impertinent objection for upon supposition that the Elements of Bread and Wine are really and substantially changed into the Body and Bloud of Christ which cannot now be distinguished from his glorified Body it being the same Body which was once crucified and is now glorified one of these Four things must of necessity follow Either we do not really receive it in the Sacrament but only seem to do it and so there is a double cheat put upon our senses or else it passes out by some hidden and peculiar passages of its own or else the person of Christ is really united to the person of every Communicant which union is as often multiplied as we receive the Sacrament a thing not only absurd but blasphemous to suppose or else lastly which I abhor to think it is as he expresses it Mehouraf bekeebah him shear haochel and passes out by the infamis ductus into the common slime and saburra of the world The wit of man cannot think of a fifth thing I am sure whereas all this is easily taken off by saying that the true Elements taken in the Lords Supper are only a remembrance of his meritorious Death and Passion and of that blessed Feast of Happiness and Joy which all good Christians will partake with him in the world to come Whither God of his infinite mercy bring us all by the merits and mediation of the same Jesus Christ our Lord to whom with the Father and the blessed Spirit be ascribed as is most due all honour glory and praise from this time forward and for evermore Amen THE END