Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	drink_v	eat_v	show_v	5,113	5	5.5114	4	false

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

tenuisti Idem Tract 50. in Joh. T. eod p. 358 371. thou hast Christ present by faith and in the sign by the Sacrament of Baptism and the meat and drink of the Altar According to his carnal presence it is truly said to his Disciples me you shall not have alwayes how shall I send my hand to Heaven that I may hold him sitting there † send thy faith and thou dost hold him To conclude the Fathers po expresly say that Christ pronounced of the Bread this is my body and of the Wine this is my Blood which say the R. Doctors had our Lord affirmed we must have understood him figuratively and metaphorically For proof hereof B. Morton of the Mass l. 2. chap. 6. § 6 behold a Torrent of ancient Fathers pressing upon you Irenaeus Tertullian Origen Hierom Ambrose Agustine Cyril of Hierusalem Cyril of Alexandria Theodoret Gaudentius Cyprian Clemens of Alexandria and Isidore thirteen to the dozen whose sayings we may best know by their own Idiom and Tenure of speech 1. Accipiens panem corpus suum esse confitebatur Irenaeus l. 4. c. 57 The first noting Christ to have confessed Bread to have been his body The second Christ to have called Bread his body Third that Christs speech was spoken of Bread The fourth that that which he brake was Bread The fifth 2. Christus panem corpu● suum appellat Tertullianus adv Judeos that it was Bread which he brake The sixth that it was Bread of the Lord not Bread the Lord. The seventh that the words my Body were spoken of the Bread The eighth that Christ saith of the Bread this is my Body And the same Father as if he had studied to take away all scales of doubtfulness from the eyes of our minds 3 Nec matteria panis est sed super illum d●ctus sermo qui prodest non indigne comedent i. Orig in mat 15. illustrates the matter thus So saith he did Christ call his Body Bread as elsewhere he calleth his Flesh a grain of Wheat except the grain of Wheat die it bringeth forth no fruit The ninth that Christ gave to the Bread the name of his Body The tenth that Christ said of the consecrated Bread this is my 4 Nos audiamus panem quem fregit Dominus esse corpus servatoris Hieron Ep. ad Helvid Qu. 2. 5. Panem fractum tradidit dis●lpulis suis dicens Accipite hoc c. Ambrose l. 4. de Sacrament cap. 5. 6. Judas manducavit panem Domini c. Augustinus Tract 59. in Joh. Cyril Hieros 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech Myst 4 p 528. 8. Cum ipse Christus sic affirmat ac dicat de pane Hoc est corput meum c. Cyril Alez Catech. 4 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Dial. 1. c. 8. 10. Gaudent tract de rat sacra Body The eleventh 11. Vinum fuisse quod sanguinem suum dixit Christus Cyprian Ep. 63. that it was Wine which he called his Blood The twelfth that he blessed Wine when he said drink and the last the Bread strengthning mans Body was therefore called the Body of Christ To these citations add that of Cyprian and † Theophilus the Lord calleth Bread his Body which is made up of many grains 12. Clem. Alex. Paedag l. 2. c. 3. and that of Tatian or † Ammonius having taken the Bread then afterward the cup of Wine and testified it to be his Body and Blood 13. Panis quia confirmat corpus ideo corpus Christi nuncupatur I st dor l. 1. de officiis cap. 8. be commanded them to eat and drink thereof Forasmuch as it was the memorial of his future Passion and Death That also of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 1 T. 4 p 17 Theodoret that in the institution of the mysteries Christ called Bread his Body and that which was mixt his blood And as if this was beyond all dispute he puts this question to the Heretique * ΟΡΘ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EPAN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ΕΡΑΝ Id. ibid. knowest thou that God called Bread his proper Body and makes him answer yea I know it By all which passages a Dominus corpus suum punem vocat Ep. 76. and many more that might be cited it appeareth that in those elder times the words of the institution were no otherwise conceived than as if Christ had plainly said this Bread is my Body and this Wine is my Blood b In Evan l 1 p 152 L. 2. and therefore that they did as certainly conceive the sense and meaning of these words c Mox accepto pane deinde vini calice corpus esse suum ac sanguinem restatus manducare illos jussit c. Ammon Harmon Evang. T. 3. Biblioth Patr. p. 28. this is my Body to be Metaphorical and figurative as any Protestant now doth note also by the way that this sufficiently checks the clamors of T. G. against the Doctor for saying they believe Bread to be God for let him put what sense he can upon the Fathers words the same will justifie the words of Dr. Stilling fleet which being Written to a Protestant Lady were very proper and lyable to no exception since they import this only that the Romanist believes that to be a God which we believe is Bread and to one of that perswasion the Doctors argument is a most powerful disuasive from the embracing of the Roman faith but to proceed To all these Fathers we will adjoyn three Councils The first is that of Carthage held An. Dom. 397. by above Two hundred Bishops whereof St. Austin and Aurelius were two which thus decrees that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. Can. Eccles Afr. c. 37. in the Holy mysteries nothing be offered but only the body and blood of the Lord. as also the Lord commanded it that is the Bread and the Wine mingled with water The second is that of Trull whose judgment Balsamon relateth in these words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals. in Can. 40. Syn. Carthag p. 653. The 32 Canon of the Synod of Trull giveth an ordinance at large that the unbloody Sacrifice be made with Bread and Wine mingled with water because Bread is the figure of the Lords body and the Wine a figure of his blood c In Can. 40. Concil Carthag p. 426 427. Zonaras saith the same In the Seventh Council of Constantinople held An. Dom. 754. by Three hundred thirty eight Bishops the Bread is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Image of Christ and the true Image of his natural body and the Image of his flesh given by God And this was certainly the Doctrine of the Church of England about 650 years agoe witness the Homily appointed publickly to be read to the People upon Easter-day before they did receive the Sacrament where we have these words viz. * Aeifrick Saxon Homily v.