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
A11189	A way of reconciliation of a good and learned man touching the trueth, nature, and substance of the body and blood of Christ in the sacrament. Translated out of Latin by the right honorable Lady Elizabeth Russell, dowager to the right honourable the Lord Iohn Russell, Baron, and sonne and heire to Francis Earle of Bedford.	Russell, Elizabeth Cooke Hoby, Lady, ca. 1540-1609.	1605 (1605)	STC 21456; ESTC S101217	72,992	116

by faith and seeth him not with eyes Thus much out of Augustin Where Augustin speaketh of that which is properly called Christs body he denieth that it is simply present here and doeth refuse such a presence of his body but when he speaketh of the Sacrament hee doeth affirme that his body is verily present and a true presence of his body yet not properly but as he himselfe doeth instruct vs according to his Maiestie according to his vnspeakeable inuisible grace whereof we wil speake more at large hereafter It is plaine therefore that the body of Christ in the sacrament is to bee vnderstood one way and that an other way which of necessitie must be in some place of heauen for the fourmes sake of a true body as hee saith Now let vs goe forward to other Gregor Nazianz oratione de Pasch Gregorie Nazianzene in his Oration of the feast of Easter saith thus But let vs be made partakers of the Passeouer but yet still figuratiuely albeit this Passeouer be more manifest then the old For truly the Passeouer of the Law I speake boldly was a more darke figure of a figure but within a while wee shall enioy it more perfect and manifest when the Sonne the Word it selfe shall drinke it new with vs in the kingdome of his Father opening and teaching vs those things which he hath now shewed sparingly Here Nazianzene called the sacrament of Thankesgiuing a more manifest Passeouer then the Passeouer of the Law yet still for all that a figure namely of that which wee shall enioy more perfit and manifest in the kingdome of his Father This Passeouer therefore which is performed in mysterie doeth differ from that which remaineth for euer wherewith wee shall bee satisfied in the world to come Gregor in hom Pasch The other Gregorie in his Homily of the Passeouer This wholesome sacrifice doeth renew to vs by a mysterie the death of the onely begotten Sonne which although he rising againe from death dieth no more nor death shall haue any more dominion ouer him yet hee liuing immortally and vncorruptibly in himselfe dieth againe in this mysterie and his body is also receiued euery where and his flesh for the health of the people his blood is not now shed into the hands of the vnfaithfull but is powred out in the mouth of the faithfull By this therefore we may iudge what maner of sacrament this is which for our absolution doeth alwayes represent the Passion of the onely begotten Sonne For what faithfull man can doubt that in the very houre of the sacrifice at the voyce of the Priest the heauens open and the company of Angels be present in the mysterie of Iesus Christ This Gregorie maketh a difference betweene this sacrifice and the other and doeth also shew that this death this passion this body which things be done in this mysterie doe represent and imitate those things which were done long agoe For if you follow the letter his body is not spred out euery where nor his flesh suffereth nor dieth any more although these things be said to be done in mysterie The same opinion had Eusebius Emissenus Euseb Emis de consecrat dist 2. whose wordes are rehearsed De consecrat Dist 2. as followeth Forasmuch as hee would take away from the eyes the body taken of the Virgin and would place it aboue the starres it was necessary that in the day of his Supper the sacrament of his body and blood should bee consecrated vnto vs to the end that that might be worshipped continually by a mysterie which was once offered for a ransome that seeing a dayly and vnceasing redemption did runne for the saluation of all men there might be a continuall oblation of redemption and that continuall sacrifice might liue in memorie and might euer be present in grace a true perfect and onely sacrifice to be esteemed in faith not to bee iudged by forme nor by outward sight but by the inward affection Whereupon the heauenly authoritie confirmeth that My flesh is verily meat and my blood is verily drinke Let all doubt therefore of vnfaithfulnes depart seeing he that is the author of the gift the same is witnes of the trueth for the inuisible Priest by his word and secret power turneth the visible creature into the substance of his body and blood saying Take eate this is my body and after the blessing being repeated Take and drinke saith he this is my blood Therefore euen as at the becke of the Lord commanding it suddenly and of nothing the hie heauens the depth of the waters and largenesse of the earth was made so by the like power in spiritual sacraments where power doeth command effect doth obey By plaine words doth Eusebius teach vs that the proper body which he termeth taken vpon him is not in the sacrament but withdrawen from the earth placed aboue the starres and therefore is ordained the sacrament of the body wherein is contained the substance of the body yet in a mysterie and by grace not that substance which hee said before was taken away which if it were present the sacrament were not needfull but a spirituall substance and fit for the sacraments whereupon hee also calleth the sacraments spirituall And lest we should imagine it a more grosse substance then is fit hee alledgeth foorthwith the example of regeneration saying How great benefit therfore and worthy to be praised the force of the heauenly blessing doeth worke and how it ought not to bee a new and vnpossible matter to thee that earthly mortal things be changed into the substance of Christ aske thy selfe that art new borne againe in Christ Lately farre from life a stranger from mercie and inwardly a dead man from the way of health thou wast banished and suddenly professing the Lawes of Christ and by wholesome mysteries renewed thou hast leapt into the body of the Church not by sight but by beleefe and of the childe of perdition wast thought worthy by a secret purenesse to be the Sonne of God by adoption abiding still in the visible measure and made inuisibly greater then thy selfe without increase of quantitie For although thou wast the very selfe-same man before yet by augmentation of faith thou art become much otherwise for in the outward man nothing is added and all in the inward man is cleane changed and so man was made the sonne of God and Christ was formed in the minde of man Euen as therefore without corporall feeling the former basenesse set apart thou hast suddenly put on a new dignitie and as in this point that God hath healed those things that were amisse in thee put away thine infections wiped away thy spots thy eyes are not trusted vvithall but thy inward senses so when thou goest vp to the holy Altar to be fed with the spirituall meat behold in thy faith the holy body and blood of Christ honour it marueile at it touch it with thy minde take it in the hand

who wil thinke those distant from this naturall vnion which be vnited in one CHRIST by the vnion of one CHRISTS bodie For if all we eat one bread we be made all one body And within few wordes after But that this bodily vniting to CHRIST is attained by the partaking of his flesh Paul himselfe againe doeth witnesse disputing of the mysterie of godlinesse the which saith he hath not bene knowen to the sonnes of men in other generations as it hath bene reueiled now to his holy Apostles and Prophets in the Spirit that the Gentiles be coheires and ioyned in body and equall partakers of the promise in Christ The same man to Calosyrius Idem ad Calosyrium For that wee should not be afraide of the flesh and blood set vpon the holy Altars God submitting himselfe to our frailtie putteth a force of life into those things that bee offered turning them into the trueth of his owne flesh that the body of life as it were a certaine quickning seed may bee found in vs whereupon he addeth Doe this in a remembrance of me Hitherto Cyrillus Cyprianus de coena Domini Cyprian of the Supper of the Lord This bread not in outward apparence but in nature changed by the mightie power of the Word is made flesh which the Lord did reach to his disciples And in the same place Who euen to this day createth and sanctifieth blesseth and diuideth to those that take it godly this his most true and holy bodie Hieron in Matth. de consecrat dist 2. Hierom vpon Matthew De consecrat dist 2. He tooke bread which is the comforter of man and passed to the true Sacrament of Passeouer That as Melchisedec for a figure therof before had done when he offered bread and wine he should represent it in the trueth of his bodie and blood Chrysost in Io. Hom. 45. Chrysostom vpon Iohn Hom. 45. But that not onely by loue but euen in very deed wee should be turned into that flesh he worketh the same by the meate which hee hath giuen vs. For when he ment to bring his loue vpon vs he ioyned himselfe to vs by his body and made himselfe one with vs that the body might be knit with the head The same man Homil. 61. Idem Hom. 61. Therefore that we should be this not only by charitie but in very deed should bee mingled with that flesh this is brought to passe by the meat which hee hath giuen vs. Chrysostom hath also many other sayings to the same meaning Those things that S. Ambrose writeth in his 6. Ambros lib. 6. de sacra cap. 1. booke the first chapter of the Sacraments do agree with these Euen as our Lord IESVS CHRIST is the true Sonne of God not as men be by grace but as a Sonne of the substance of the Father so is that which wee take the very flesh of CHRIST and they drinke his very blood as he himselfe said And a little after Then when his disciples could not away with the talke of CHRIST but hearing that he would giue them his flesh to eate and his blood to drinke they went away But Peter alone said Thou hast the words of eternall life and whither should I goe from thee Lest therefore any moe should say this as though there should be a kinde of lothsomnesse of blood but that the grace of redemption might remaine therefore receiuest thou the Sacrament in a similitude but thou obteinest the grace and vertue of the true nature The same man in his 4. booke the 4. Idem lib. 4. cap. 4. cap. Thou seest therefore how effectuall in operation the word of CHRIST is If then there be so great efficacie in the word of our Lord IESVS CHRIST that that should begin to bee which was not How much more is it of effect to make those things to be that were before and to be changed into another thing And so that which was bread before the consecration the same is become the body of CHRIST after the consecration because the word of CHRIST doeth change the creature And so of bread is made the body of CHRIST and the wine mixed with water in the cup is made blood by the consecration of the heauenly word But perhaps thou wilt say I see not the forme of blood But it hath a likenesse For euen as thou hast taken the likenes of his death so also doest thou drinke the similitude of his blood that there should be no abhorring of blood and yet the price of our redemption wrought Also before the wordes of CHRIST the cup is full of wine water after the words of CHRIST haue wrought there is the blood made which hath redeemed the people Therefore marke how the word of CHRIST is able to make alteration in all things Beside CHRIST himselfe doeth testifie that wee doe receiue his bodie and blood of whose fulnesse and testimonie we ought not to doubt Likewise peraduenture thou saiest I see another thing How prouest thou that I do receiue the bodie of CHRIST This remaineth yet for vs to proue that this is not it which nature hath fashioned but it that blessing hath hallowed and that there is greater force of the blessing then of nature because nature it selfe is also changed by the blessing Also But if the blessing of man was of such force that it could turne nature What doe we say of the very heauenly consecration whereas the very wordes of the Lord our Sauiour do worke For this Sacramēt which thou receiuest is wrought by the words of CHRIST But if the word of Elias was of such force that it could bring fire from heauen Shall not the word of CHRIST be of power to change the kinds of elements Eusebius Emyssenus de consecrat dist 2. Eusebius Emyssenus likewise who was in yeeres before Ambrose doth witnes in these wordes the opinion which was then had of the Sacrament and it is had De consecrat dist 2. Whereupon the heauenly authoritie confirmeth That my flesh is verily meat and my blood is verily drinke Let therefore all doubt of misbeliefe be laid aside because hee that is author of the gift is likewise witnesse of the trueth For the inuisible priest doeth turne with his word by a secret power the visible creatures into the substance of his bodie and blood saying thus Take ye eate ye this is my body and the hallowing being repeated Take ye drinke ye this is my blood Therefore euen as the height of the heauens the depth of waters and largenesse of earth had their being of nothing suddenly at the becke of the Lord that commanded so with the like power in the spirituall Sacraments when power commandeth effect obeieth How great therefore and wonderfull benefits the force of the heauenly blessing doeth worke How it ought not to seeme a new vnpossible matter to thee that earthly and mortal things bee turned into the substance of Christ aske thy selfe that art

the which notwithstanding either they meant to signifie some other honour and reuerence meet for holy matters then that which is cōmanded of God when he saith Thou shalt worship the Lord thy God and him onely shalt thou serue So that worshipping may be defined to bee of two sorts the one wherewith we worship God himselfe The other wherewith we worship the prescribed signes diuine mysteries according to that saying Worship yee his footstoole which thing most men vnderstand to be spoken of the arke of couenant other interpret it to be of the humanitie of Christ Or admit that there is one manner of worshipping in both places wee might say that the flesh of Christ is to be worshipped though it bee a creature for the diuinitie ioyned therewith that the arke of couenant was to be worshipped for the presence of the diuine maiestie which God himselfe promised should be there present After the which sort also we may worship the sacrament of Thankes-giuing for the vnspeakeable and inuisible grace of Christ ioyned therewith as Augustin saith not honouring that which is seene and passeth away but that which is beleeued and vnderstood This also is worthy to be marked that the worship in old time was not done by the idle lookers on but by them which did receiue the mysteries and were made partakers of their grace For he that worshippeth receiueth to him it is the body of Christ not to him that worshippeth receiueth not For to this intent was that meat ordained that wee worshipping should eate and not that wee should worship it when others eate Thus much bee said concerning the worshipping But in that it is denied that euill men can eate the body of Christ which thing should necessarily be done if the spirituall vertue grace be ioyned with the bread it may be answered That there is a distinction to be vsed For if we haue regard to the very nature of the sacrament the diuine povver can by no meanes be absent from the signe in that it is a sacrament serueth to that vse but if we regard the manners inclination of the receiuer it is not life grace to him vvhich othervvise of the ovvne nature is both because the vvickednesse of euill men cannot be partaker of so great a goodnesse suffereth it not to bring forth fruit but contrariwise to them is it death damnation For euen as diuers kinds of meats bee of their owne nature wholesome but if they be put into diseased bodies they increase the euill and oftentimes shorten their time not through their nature but through the fault of the receiuer so also commeth it to passe in the sacrament vvhose proper vertue is alvvayes present till it hath performed the office thereof although an euil man when he receiueth it cannot be partaker of so great goodnesse nor perceiue any fruit thereof Cyprian de Coena Domini confirmeth the very same Cyprian de Coena Dom. The sacraments truely saith he as much as in them is cannot be without their proper vertue neither by any meanes doth the diuine Maiestie absent it selfe from the mysteries But albeit the sacraments permit themselues to be receiued or touched of vnworthy persons yet for all that they cannot be partakers of the Spirit whose infidelitie or vnworthines doth resist to so great an holinesse And therefore these gifts to some be a sauour of life to life and to some a sauour of death vnto death For it is altogether right that the despisers of grace be depriued of so great a benefit that the puritie of so great grace should haue no dwelling in the vnworthy Augustin against the letters of Petiliane lib. 2. August cont literas Petill. lib. 2. cap. 47. ca. 47. Therefore remember that the maners of ill men do nothing hurt the sacraments of God to make that either they be not sacraments at all or be lesse holy but the hurt is to the ill men themselues that they should haue them for a testimony of damnation and not for a helpe to saluation The same man in his fift booke of Baptisme Contra Donatistas cap. 8. Idem de Bapt. lib. 5. For euen as Iudas to whom the Lord gaue a sop made place for the deuil in himselfe not by receiuing that which was euil but by ill receiuing it So euery man that receiueth vnworthily the sacrament of the Lord maketh it not euill because he is euill or that he receiue nothing because he receiueth it not to his saluation For it was the body of the Lord the blood of the Lord also to them to whom the Apostle said He that eateth vnworthily Idem contra Crescen lib. 1. cap. 25. eateth drinketh his owne iudgement The same man contra Crescen lib. 1. cap. 25. Albeit the Lord himselfe say Vnlesse a man eate my flesh and drinke my blood he shall haue no life in him doth not the same Apostle teach that this becommeth destruction to them that vse it ill For he saith He that eateth the bread and drinketh of the cup of the Lord vnworthily is guilty of the body and blood of the Lord. Behold how diuine and holy mysteries do hurt those that vse them ill Why not Baptisme in like maner By these many other places it is euident that the sacrament of Thankesgiuing asmuch as pertaineth to the nature of the sacrament is verily the body and blood of Christ and is verily a diuine and holy thing albeit it be receiued of the vnvvorthy where notwithstanding they be not made partakers of the grace holines thereof but they draw thereout death and damnation For neither doth so great a goodnes remaine in them or enter into them to the intent to remaine but to condemne them Neither doeth the touching of the Lords body any more profit them then it did the Iewes that crucified Christ to touch his body that was hallowed alwaies indued with his grace Wherefore let this be certaine that the sacraments as long as they be sacraments doe retaine their vertue neither can they be separated from it For they alwayes consist of their parts heauenly and earthly visible and inuisible inward outvvard whether good men or euill worthy or vnvvorthy receiue them And also that change of signes and passage of elements into the invvard substance which wee often find in the old writers can by no meanes stand if we separate the vertue from the signe or would haue the one receiued apart from the other But this is so to be vnderstood as long as the signe serueth to that vse and is applied to that end for the which it was ordained according to Gods word For if we apply it to other vses and abuse it contrary to Christs institution either it is no sacrament at all or else it ceaseth from being a sacrament Therefore they commit no light offence which do not direct the signes of bread and wine to that end which Christ ordained them