Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	eat_v	lord_n	4,945	5	4.6368	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

fleshe of christ be so holsom and suche saluacion vnto the soule it must nedes be eaten spiritually and not carnally that is to say with fayth and not with oure teth And this pertayneth vnto the matter substāce of the sacramētes that the spirite is begotē by the spirite not by any bodely thynge as we touched it before Paule warneth vs of this thīge in that he sayth Albeit he knewe christ somtyme after the fleshe yet nowe he knoweth hym nomore concernyng the fleshe By these places we are cōstrayned to confesse that these wordes This is my bodye must nedes be taken not naturally but sygnificatiuelye sacramētallye in sygne as are these This is the pasouer or passynge fore bye spokē of the pascall lambe For that same lambe so eaten yearly in that solempne feste holden was not the selfe passynge foreby but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done Vnto this agreith well the succession imitacion for the supper succeded the lambe Vvhiche thynge teacheth warneth vs that Christe dyd vse lyke wordes in a lyke phrase for the succession obserueth the imitacion Vnto this agreeth the selfe same cōposicion and ordre of the wordes the tyme also speaketh cōsenteth to the same maketh all for it so the olde passouer is but remembred and the newe thankes gyuyng is instituted also the very propertie of all the memorialles and remembraunces all make for this same sence whiche callyng them the name of the same thynge wherof they make the memoriall or remēbraunce So dyd the Athenienses call thalleuacion or the easmente of theyr cōmon dette not as though yerely their dettes shuld be eased or paid but because thei celebrated that thynge perpetually that Solon had in tyme past made and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge And euen so the thynges whiche are the sygnes and memorials of the verye body bloude of christe are called his bodye and bloude Now here foloweth argumētes Lyke as the body can not be fed with any spirituall thīge nomore can the soule be fed with any bodely thyng But and yf the naturall body of christe be eaten thē I wolde wyt whither it fede the bodye or the soule it fedeth not y e bodye ergo it fedeth the soule yf it then fedeth the soule thē doth the soule eate fleshe and so is it false that the spirite is borne onely of the spirite Secondarely I aske what thynge is it that the body of christ naturally eaten maketh it perfyt effectuously If it remytteth syn as one parte wytnesseth ergo the disciples got remission of theyr synnes by eatynge it in the maūdye and then christe dyed for them in vayne But yf his bodye eatē dispenseth and distributeth the vertue of Christes passion as the same parte sayth then was the vertue of the passion and redempcion disposed and distributed before it was begon And yf it fedeth the bodye that it shuld be healed to ryse agayne as a certayne other māfull folisshly affyrmeth then moche more shulde it heale our bodye lyfte it vp agayne from syknes But Ireneus otherwyse vnderstandeth this sentence y t is to wyt our bodyes to be fed nourysshed with the body of christe to ryse agayn deifyed vnto lyfe For his myndes that the hope of our lyfe to come resurrection is stablyshed by the resurrection of christe beholde this faier maner of speche Thyrdly yf the naturall body of christi was gyuē the disciples at his supper then must it nedes folowe that they eate it euen as it thē was theyr beyng and lyuynge but then was it a passible and a body that myght suffre wherfore they eate a body that myght be wounded and suffer death for then was it not yet gloryfied But yet when they saye that they eate the same body but not as it was passible but euen suche one as shuld be after his resurrection then obiect we thus ergo Christe had then two bodyes at once one that was not yet glorifyed by his death resurrection and another that shuld be gloryfied or els was that same one selfe bodye at the same tyme both passible and impassible And so syth in his agony his māhed feared the death it might be gathered that he suffered not but that the body endewed with this gyfte of impassibilyte vsed and enioyed it Vvherfore it maye be thought that it suffered not but apered to haue had suffred deth which opinyon of these blynde sophisters opē vs the waye vnto Marcions heresye There maye be yet moste noble Emproure .vi. C. mo argumētes made agaynst these papistes but we shall be cōtent with these at this tyme. Nowe that the olde Doctours which shalbe the laste parte of this article do agree with vs I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose saynge in his commentarye vpon the fyrst pystle vnto the Corinthiās vpon these wordes cap. xi Shewe and gyue thākes for the death of the lorde c thus For bycause we be delyuered by the death of the lorde we remēbrynge this thynge in eatynge and drynkyng do signify his fleshe bloude whiche haue ben offred vp for vs. c. Here speaketh Ambrose of the meate and drynke at that maundye wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying which in his .xxx. treatise vpon Ihon affirmeth that the body of christ muste be in one place where the prynted bokes haue for oportere that is for it muste nedes be they haue it maye be in one place but they prynte it false For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them it is red oportet it must be in one place wherby manifestly we se the olde doctoures not to haue had vnderstanden it of the naturall eatyng of christes bodye but of the spirituall eatyng what so euer they haue spoken solēpnelye of the Supper For when they knewe that the body of Christ must nedes be in one place and that at the ryght hande of the Father in heauen they neuer were so vngentel to pluk his body downe thēce to breke it agayn and chawe and chāme it with the stynkynge teth of men Also Austen writynge agaynst Adimantum in the .xii. ca. sayth That these thre sentences the bloude is the soule this is my bodye and the stone was Christe were spokē in a sygne to sygnify one by the tother and after a longe processe he sayth I may interprete that presepte to be layde in a sygne for the lorde doubted not to saye This is my bodye ▪ when he dyd but gyue the signe of his body these are Austēs wordes Here is lo the key wherwith we may vnlocke all the dar●ke wordes of the olde doctours of

equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whyl●s we thus stode vp redy to gyue this rekenyng ●here came tydynges yea tydyngꝭ rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ꝑplexite doubte for on the one parte the loue of the truth carefull zeale and study for the cōmon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most cōuenyente vnto your hyghnes A none after this yet when we sawe the confessyō of other men yea and the confutacion of theyr aduersaryes also whiche not with stādyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my coūtrye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf ī any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the sūme of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe mē but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde ¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposiciō of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of mā whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persōs For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man cōstituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the to●her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same pe●sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smy●eth downe oure enemies with a worde and euen he hym selfe whē he was deade resumed his lyfe ascended vnto heauen and sent ●s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that oftētymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs whē it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concernīge the propertie of his diuine nature and godhed forgyueth synnes As whē we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be woūded whē only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ꝑsones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to