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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

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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