Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11086	Two treatises of the Lord his holie Supper the one instructing the seruants of God how they should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ: whereunto is annexed a dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper: the other setting forth dialoguewise the whole vse of the Supper: whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true priest. Written in the French tongue by Yues Rouspeau and Iohn de l'Espine ministers of the word of God, and latelie translated into English.	Rouspeau, Yves.; L'Espine, Jean de, ca. 1506-1597. Dialogue de la Cène de N.S. Jesus-Christ. aut; Rouspeau, Yves. Traitté de la préparation à la saincte cene.	1584 (1584)	STC 21354; ESTC S106120	65,641	128

great lamentation deuised sharpe inuectiues against the Iewes Pontius Pilate Herod Iudas and those that had executed and put to death Iesus Christ yet in the meane time flattered themselues gloried in their merites and considered not narrowlie that Iudas Pontius Pilate and Herod were none other then the executours and ministers of their impieties and offences Let vs consider therefore in the breaking of the bread that our sinnes yea the sinnes of euerie one of vs in particular haue crucified the Sonne of God and haue broken him with the paines of the first and second death And euen so is it preciselie witnessed in the Supper that the bodie of Iesus Christ was broken for vs and that his blood was shedde for the remission of our sinnes And our heauenlie Father himselfe doth testifie the same by the mouth of his Prophet Isaiah saying Isa 63. But he was wounded for our transgressions he was broken for our iniquities Now if it be so that our sinnes being weyed in the balance of God his iustice are found to be of so gre●t consequence and importance that his anger and displeasure conceiued against vs can by no meanes be appeased but by the death of his onelie Sonne yea by the cruel and shamefull death vpon the crosse by which alone satisfaction is per 〈…〉 ed why should we not hencefoorth abhor 〈…〉 ur sinnes wickednesse the cruell and bloodie murtherers of the onely Sonne of God Behold the Sunne the Moone the elements the vaile of the Temple the stones rockes were mooued at the death of Iesus Christ and shewed tokens of sorow heauinesse and shal not we which beare about vs the cause of this death abhorre so foule euil-fauored and vnfortunate a guest who hath taken vp his lodging in our heartes and shall we suffer him to abide or rather to dwel within vs vntill he haue brought euerlasting death into his lodging No verely But contrariwise we ought to esteeme him most detestable as one that first did set vp a wall of separation between vs and God our souereigne happinesse and as one that hath caused vs to loose that image and resemblance of God whereunto at the first we were created It is he that hath defiled vs within and without it is he that hath spoyled vs of our holines and righteousnes it is he that hath driuen chased vs out of Paradise it is he that hath brought vs in bondage to the tyrany of the Deuil it is he that hath made vs subiect to pouertie and sicknesse and finally to the first and second death It is he that after he had barred and diuided vs from God caused vs to see our filthines and brought vpon vs shame blacke reproch that caused vs to tremble at the voice of our God which before was to our eares most sweete amiable It is he by whom the wrath of God is heaped vp against al mankind which is in cause that the earth becōmeth barren and bringeth forth thorns and bryers that women do labour and bring foorth children in sorowe and that men eate their bread with the sweate of their face trauaile of their bodies Now seeing that sin doth bring vpon vs continually so many euils mischiefes it followeth that we ought to retire withdraw our selues from it except we will be voluntarie hinderers and enemies of our happines saluation And heere I call into presence al such as wallowing in al kind of sinne and wickednesse and giuing occasion of grieuous offence to the children of God are neuerthelesse so shamelesse as they dare presume to present themselues at the Lord his table I would haue them to answere what it is that they promised to God to his church in their Baptisme They wil saie they promised to forsake the Deuill and al his works Euen so but sinne is one of the cheife and principall workes of the Deuill why then do they not abstaine from it why are they trayterous and disloyal to God and to his Church why haue they conspired with the Deuil the world and the flesh against their owne saluation how dare they present themselues before God to craue pardon remission of their sinnes at his hands seeing that from time to time they doe heape sinne vpon sinne and outragiouslie crucifie again as much as in them lyeth the Sonne of God or at the least deride the purgation of his blood which was applyed to them in Baptisme Let the case be of an offendor beggerly needy and destitute of al helpe succour that he were fallen into a fowle and filthie bogge whereout by his owne strength wit he could not escape and of a King his sonne passing by the said place that he tooke the paines to draw him out of this myrie hole that he made him cleane and that he decked him richlie with braue and costly attire If this miseralbe wretch shal returne againe into this pit of filth mire defiling therein both his bodie his garments and further placing his life in extremity of danger maie we not iustlie thinke him to be vnthankful aboue measure and carelesse of that princelie bountie and humilitie On the other side maie we not boldlie affirme that he hath wittingly willingly taken an othe as it were against his owne life and safetie and that he is worthy to come to ruine and to perish without al helpe and succour Like is the case betweene vs and Iesus Christ We are al fallen into the fowle pit of sinne in the person of Adam we are al offendors before God worthie of innumerable gibets we cannot of our selues by any meanes possible get out of this pit of our destruction into the which we are fallen by our owne defaulte and follie The Sonne of God the King of Kings the Lord of Lords not onelie draweth vs out of this filthy pit but washeth vs cleane also with his pretious blood vouchsafeth to cloath vs with his owne garment of righteousnesse innocencie If we fall to tumble and to wallow againe in the pit of sinne if we please our selues therein if we defile and stayne the garment of innocencie which he gaue vs in Baptisme cleane and vnspotted do we not manifestlie contemne the loue and the benefit of Iesus Christ not able no be valued esteemed are we not worthie to rot an hundred thousand times in our vncleannesse or rather with the Deuill in hell to gnash our teeth for euer It is out of al controuersie Then sith it is so that the end of our redemption Baptisme iustification requireth that we should abstaine from sinne so farre as is possible and the fraylenes of mans nature can permit it behooueth vs to employ al our paine diligence by the mightie power of the Spirit of God to driue out of our soules bodies al vncleannes filthines idolatrie blasphemie rebellion hatred murther whoredome stealing vsurie and al other things contrarie to his holy

twelfth is that if Iesus Christ were bodilie eaten there were no necessitie to prooue to examin our Faith or our conscience when we would prepare our selues to the eating of his supper but onelie our teeth to wit whither they were sharpe and able enough to chew it and the stomach to see whither it were apt to digest it as we do in all other corporall meats The thirteenth is that we eate the flesh and drinke the blood of Iesus Christ euen in the selfe same maner as the Apostles haue done long before vs. But they did not eate the same corporallie for so men might haue seene the Apostles eating his bodie with their bodilie eies euen as wel as they did see his body before them when he ministred the same vnto them Now we must inferre that no more do we eate his flesh corporallie If anie will saie that God by a miracle prouideth that this eating be not discerned with bodilie eies to the end it should not be abhorred I answeare that in this case the onelie conceipte and inward imagination were sufficient as we reade of S. Peter who in a vision abhorred the eating of those creatures Act. 10. that were in the law forbidden to be eaten The fourteenth is that it is plainelie forbidden in Genesis Gen. 6. To eate flesh with the life thereof that is with the blood thereof Whereupon it may be inferred that Iesus Christ who is not come to abolish the law but to fulfill the law hath not enioyned vs a thing so strictlie forbidden euen more abhominable then murther And the reason alleaged by S. Augustine to shew that al the places wherin Iesus Christ doth exhort his disciples to eate his flesh and to drinke his blood are vsed by waie of figured and shadowed speaches I wil turne the place of S. Augustine in his booke of Christian doctrine to the end that the readers maie vnderstand his iudgement in this matter If there be anie sentence or anie manner of speach in the Scripture saith he that seemeth to commaund anie outrage or wickednesse or contrarily to forbid any bountifull and liberall action the same is spoken by waie of a figure But this sentence following Ioh. 9. Except you eate the flesh of the sonne of man and drinke his blood ye haue no life in you seemeth to commaund an horrible and detestable case wherefore it followeth that this is a figure by the which he commaundeth vs to be partakers and to haue communion in the death and passion of the Lord and for the profit and comfort of our consciences to enclose this point within the most secret corners of our memorie that his humanitie was crucified and wounded for our cause This is S. Augustine his iudgement which I haue turned word for word The fifteenth is that we cannot receiue the corporal eating of the flesh of Iesus Christ but we must admit alow his bodie to be infinite which thing entirely derogateth from the truth of his nature and by the same meanes vtterly ouerthroweth the chiefest grounds most principall foundations of our Faith For except we beleeue him to haue bin man and the sonne of man in al things our sinnes and imperfections onely reserued like vnto vs whereupon shall we build our assurance and persuasion that he hath redeemed and ransomed our nature and that he is our high priest which hath compassion vpon all our infirmities Further it maie be alleadged that we cannot deuise to speake any thing more fauourable and auaileable for the herises of Marcion and Apollinaris the one of whom maintained that the body of Iesus Christ was a fantastique bodie and the other said that it was an heauenlie bodie as the foresaid corporall eating of the flesh of Iesus Christ is heauenlie The sixteenth is that if we eate the flesh of Iesus Christ bodilie the substance of our bodies must of necessitie be augmented therebie and nourished euen as it is by other corporall meates that we receaue a thing wholie and altogether contrarie to experience for the bodies of the faithfull notwithstanding the eating onely of his flesh drinking of his blood must of necessitie perish and wither awaie except they be nourished and preserued by some other food or else by some other meane The seuenteenth is that as we doe not eate corporall meates spirituallie euen so we can not eate according to this proportion things spirituall carnallie The eighteenth is That if we eate the flesh of Iesus Christ corporallie so little a bodie as his was being so broken in peices and parted should not suffice so manie as by eating were made partakers thereof Wherefore we may safely inferre vpon all these reasons that the meane whereby we are ioyned to Iesus Christ is spirituall and that by Faith wrought in vs by the power of the Spirite we do eate his flesh and drinke his blood that is to say that we are vnited and ingrafted in his bodie and more and more lincked and allied vnto him And so saith Sainct Augustine verie plainelie writing vpon the 26. Psalme Behold saith that holie father our pledge and our assurance that we by Faith Hope and Charitie are for euer ioyned to our head in heauē as he by diuinitie bountie vnion is with vs vpon the earth euen vnto the worlds end And vpon the 30. Psa Whole Christ is the head with the bodie the heade is the sauiour of the bodie the head I say which is already ascended vp into heauen and the body is the church which yet doth labour and is sore troubled heere vpon the earth Now if the bodie had not bin ioyned and bounde to the head with a chaine of Charitie that of the head bodie there might be made but one he would neuer haue spoken from heauen in this manner rebuking that persecutour Saul Saul Saul why persecutest thou me Act. 22. Minist Then this ioyning is not after the manner of things natural or conteined and circunscribed and enclosed in any place as the ioyning together of two stones in one place with lime and sand or of two peeces of wood the one to the other with glew but it is a diuine and mysticall ioyning as you haue sufficientlie declared and what maner of faith we ought to bring with vs when we come to celebrate the Supper Now if it please you I would haue you to proceede to shew me in like manner what manner of Charitie is required Euseb We maie carrie no hatred ne anie euill affection in our heart against our neighbour but forget and pardon one another all such iniuries and offences as being remembred might breake or otherwise offende that mutuall friendship which ought to compasse in and enclose the whole bodie of the Church And yet thus much is not sufficient but we must moreouer reknowledge our selues to bee brethren and the sonnes of one father and members not only of one bodie but also of another haue but one heart one soule and

exercise the office of priesthood for the Priest must appease the wrath of God and reconcile him vnto men that are in his displeasure And this is not possible to be done without a most perfect obedience euen as his wrath heauy displeasure at the beginning was stirred vp inflamed against vs by no other thing then the disobedience of our first parents But none is able except Iesus Christ alone to yeld such obedience to God as is required by reason of the perfection integritie of his nature Therefore for this respect no man can execute the office of the Preist but he Further the Priest must satisfie the iustice of God for the iniquities and transgressions of those in whose fauour he offereth the sacrifice inasmuch as he appeereth and presenteth himselfe before him as a pledge and a suretie for their debts which no carnal and sinful man is able to performe For how should he acquite the debts of another Luke 7. being himselfe alwaies indebted and vnable to pay his owne as it appeereth by the parables of those two that were bound to one creditor whō they could not pay satisfie and of him Marth 18. that ought the King ten talents which by no means he was able to discharge and by the ordinarie confession of the Church Matth. 6. which I say the Catholique Church doth make vnto God praying for the remission and forgiuenesse of her sinnes and offences Wherefore there is no other that can in this point discharge the office dutie of the Priest Heb. 9. Again The Priest must obteine remission of sins for those for whom he doth sacrifice which cannot be obteined without sheading of blood Heb. 9.22 For without sheading of blood saith the Apostle is no remission And this blood may not be the blood of bulls goates calues lambes or of anie other beast which cannot purge purifie the conscience but it must be the blood of the Priest himselfe the same without spot Seeing then that neuer in the world there hath bin blood with that conditiō but onely the blood of Iesus Christ we may hereby well conclude that it is he onely that can execute the office of the Priest Heb. 9.17 Againe the Priest must procure the confirming ratifying of the Testament and of the new league and alliance with God But the Testament is yet of no force as long as he that made it is aliue If thē our Massepriests could be true sacrificing Priests they ought for the performance of their duetie charge to dye so to become testators to the end that by their death the Testament might be confirmed Now they are no Testators because they are not God neither do they yet die and albeit they should die yet their death would not be auailable to the confirming of the Testament which they had not made before wherefore it followeth that they cānot exercise the state of the Priesthood Heb. 9.26 Further The office of the Priest is to destroye sinne as the Apostle sheweth which is not possible for any mortal man to doe being the seruant and slaue of sinne bearing it about him in his bosome nourishing mainteining it continually with him giuing it being strength vigour bringing it forth of his mothers womb and keeping it euer after vntill his dying day being vnable to liue without it so greatly vnwilling to destroy it that if it were dead in him he would quicken and reuiue it Seeing then that there is none but Iesus Christ that is come into the world to destroy sinne and the other workes of the Deuil as S. Iohn saith there is none but he that can execute the office of the Priest 1. Iohn 3.5 Againe the office of a Mediator Heb. 9. is to appeare before the face of God continuallie to make intercession for vs and to keepe vs in his grace fauor But none saue only Iesus Christ can performe this poynt For Isaiah the Prophet speaking of men saith in this manner Esaie 33.14 Who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burnings And Dauid confirmeth the same saying The foolish shal not stand before thy face nor come into thy presence thou hatest all them that worke iniquitie Then if no man be altogether pure and free from foolishnes but euery one committeth often times iniquitie we must inferre hereupon that the Massepriests which are like other men haue neede them selues of one to present them vnto God and to bring them to the presence of his Maiestie which otherwise they were not able to come vnto so much are they vnable to bring in a sinner into the presence of God to begge his pardon or by their own credit and fauor to inclyne and to bend the Maiestie of God to shew him fauour We haue shewed that the Priest must pacifie the wrath appease the anger of God Now I saie that he is to passe on farther and namely to charge his owne shoulders with the burthen of God his wrath to the end that he maie discharge those that he would reconcile vnto him Now we are to consider what strength a mortal man can haue to beare so great and so heauie a burthen as the heauen the earth the mountains and the whole frame of the world is not able to endure Iesus Christ himselfe being innocent the arme the power the right hand of God did shrinke and sweate blood in great aboundance for the hugenesse and heauines of this burthen when he had taken it vpon his shoulders For it was the verie feeling of the iudgement of God and not of the death of the bodie which caused him to feele such anguishes as he endured complained of when the houre of his crucifiing was at hand And how then can a poore Chaplin cloathed with al manner of iniquitie drinking downe vnrighteousnesse as water be so hardie as to offer himselfe to beare so heauie a burthen vnder which Iesus Christ with al his strength and innocencie remained almost ouerwhelmed Lastly the office of the Priest is Heb. 2. To haue compassion of the infirmities of al the elect that are in the world to comfort them and to sweeten the bitternesse of their euils and sorrowes And this is not to be done of any but onely of Iesus Christ because there is none but he that can vnderstand them and prouide remedy for them For the men of the West cannot learne the afflictions of them that dwel in the East nor they of the South the miseries of those that inhabit the North by which reason they cannot take any pitie either of other nor prouide due remedies for them by reason of their weakenes and insufficiencie By this reason with the former we may conclude that they can by no meanes execute the office and estate of the Priesthood We haue prooued that our Priests cannot be true Priests for sacrifice neither yet