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	flesh_n	life_n	6,515	5	4.6902	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68996	Certeyn meditations and thinges to be had in remembraunce, and well considered by euery Christia[n], before he receiue the sacrament of the body and bloude of Christ. Compiled by T. Broke.	Broke, Thomas.	1548 (1548)	STC 3816; ESTC S108982	9,153	36

Wherfore doubtles the spirituall eatynge of Christes bodye which is to beleue in him is only y e godli eating of Christes flesh and drinkyng hys bloud and not thys outwarde bodilye eatynge wyth theyr teeth fayne they neuer so craftelie This false transubstantiacion which repugneth agaynst all the auncient writers and also agaynst the holie scriptures whyche be declared by the mouthe of Paule saiyng I wyll not brethren y t ye bee ignoraunt that all our fathers were vnder a cloude and all passed the sea and all were baptised in Moses and in the cloude and in the sea and all dyd eate one spirituall-meate and all dranke one spirituall drynke they drancke of the spirituall rocke whiche folowede them the rocke trulie was Christ And if our fathers before Chri stes incarnacion and we that be leue nowe do eate one spiritual meate drink one spiritual drink but oure Fathers dyd not eate Chrystes naturall and reall bodie nor dryncke hys reall bloude whych two thousande yeares after was not incarnated nor had any naturall bodie therefore we do not nowe eate hys reall bodie in hys bodelie presence in the sacrament as these by ther trāsubstantiacion pretende For we eate the same that our fathers did eate which eating was by faith Ergo euen so muste we eate by faythe Christes fleashe and drynke hys bloude in the sacrament and not wyth our teeth reallie if we wylbee saued by the eatynge of Christes fleshe drynkyng his bloud as they were ¶ All the auncient writers writ and teach that we eate Christes bodie and drinke his bloud in the sacrament in a mysterie that is in a similitude whych cannot be estemed reallye for they be contraies For to eate a reall thing is with the mouth to eate naturallie the substaunce but al misteries be receyued eaten wyth the mynde and not bi anye bodelie meanes And therfore the sacrament is called of most auncient writers Panis misticus A mysticall breade which was ordeyned to feade and comforte the soules and not for y e bodie ¶ Chrisostome sayth that Christ gaue vs no sensible thynges but rather insensible thynges those thynges which were insensible or spirituall thynges ¶ Seynt Ambros vpon the .xi. chapiter of the fyrst to the Corinthians speakyng to them whych shoulde receyue the sacramente saith that thei should iudge with them selues that it is the Lorde whose bloude they drynk in a misterie whych bloud is a witnes of the benefites of god Also in his boke of the sacramentes he sayeth because we bee deliuered by y e death of the lord we remembring the same in eatyng drynkynge do syngnyfie the deathe of y e lorde ¶ Also Eusebius saythe because he would take away his bodi out of our syghte and cary it aboue the starres it was necessary that in this tune he should consecrate for vs the sacrament of hys bodie and bloude that it might be worshipped in a misteri which was offered for our price ¶ Also Chrissostome saythe yf it be so perelous to occupie the halowed vessels vnto a priuate vse in whome christes verie true bodi is not but the mystery of his bodie is conteynede howe muche more ought we not to geue the vessels of our bodies to the Deuyll that he maye do in thē what he wyll ¶ Also Seynt augustine saithe you shall not eate this bodie whiche you see nor drynke y e bloud y t they shal shede whiche wil crucifi me I haue comended vnto you a sacramente spirituallye vnderstanded which shall quicken you and althoughe it be necessarie to be celebrated and done visiblye yet it muste be spirituallie vnderstanded wherfore doubtles there is no suche fonde transubstanciacion as our clergie whyche can not vnderstād perceiue y e godly spiritual eateing of christs flesh haue grosli imagined But y e godly profitable eating is by faithe as I haue declared wherin there is not required any transubstanciacion But in thys transubstanciacion Sathan hathe broughte hys wycked wyll and purposse to passe whyche is that ther was neuer so godli a thing bi god ordeined for mā whiche y e Deuyl hath not other obscured or made darck the same by chaunging the ryght vse thereof into an abuse or Takyng awey the vertue comoditie and profet of y e thing leauing the name inestemation or els peruertyng the thynge whyche was ordeyned of God to be most godly and profytable to manne that through the abuse therof it is be come most wicked and damnable to man As for a lamentable example in this beggery and Anti christian transubstantiation it is to manifest wherein some of our Cleargie haue most wickedli blindly taught the people of this realme that they shoulde beleue that in that they receiued the sacrament that they wythout any doubte dyd eate Christes fleshe dryncke hys bloude because by vertue of the worde spoken bi the priest the bread is chaunged into Christes naturall flesh and bloud wherefore receiuinge and earyng the breade they shoulde eate Christes fleshe and bloud whiche they dyd nothynge lesse And so were ledde w t a false and fayned fayth to truste to haue by eatynge the sacramente eternall lyfe euen for y e wor●ks sake or because they eat it w t theyr teeth whiche onely dyd not profit them but also was their vtter dānation because they receyued it wythout fayth NOw Christen reader I trust thou perceiuest that in euery sacrament Ther be two thinges to be considered the one is the visyble substance whych is offered to the senses by and wyth the senses we maye receyue and vse the cōmoditie of it The other is the Inuisible grace and liberall gifte of God whych by the visible substance the promyse of god vnto y e same Ioyntely pronounced is represēted and geuen to al them y t faithfully and constantely beleue the same promesse This spirituall gifte of god is Christes body broken and his bloude shede for the remyssion of our synnes whyche spirituall gifte bycause it is geuen to vs by godes liberal promes It can not be otherwise receyued but of a spirituall herte and that thorow and by faythe onely in y e same promesse Suche faythefull beleuers doubtles do eate Christes fleshe and dryncke his bloude in spirite and truthe That is to saye receyue all the cōmoditie and profet of all Christes passion death resurrection ▪ and ascention whych is remission of synnes and eternall lyfe In the receyuyng of this sacrament we professe not onely to be faythfull warriars agaynst the deuel the worlde and the fleshe but also to be lyuely membres of Christes mysticall body wherof Christe is ●●ade wherfore aboue all thinge we must be circumspecte welware y t we defile not oure selues wyth any fylthy lustes synnes wherby we shoulde be become a●ylthy croked and roten member wherof our head Iesu Christ shoulde not reioyce but rather be a shamed and so worthi to be cut of from the body And then euen as

y e braūch of y e tree whē it is cut of from the tre receyueth nor taketh any more sappe iuyse or naturall moyestnes of the tree and therfore widdereth dryeth and becometh deade apte only for the fyer In like maner if we thorow oure obstynate perseueraunce in synne be deuided from god as y e prophets Esai Hieremy saith be no mysticall mēbre of Christes church his mysticall body then can we receiue no more fauoure grace nor lyfe from Christe but shal widder die and be apte only for the Hell fier vntyll it pleaseth god of mere mercy and grace Euen as it were by his grace and infinyte power no lesse by hys myracles contrary to our nature to graffe vs newly into Christes mysticall body endeue vs with his new and heauenly spirite Of the other parte if we be faythfull warriars of Christ and striue cōstantly against the deuel y e world and the fleshe and beleue faythefully that by and thorow Christe we shall ouercome the same we shall doubteles be accepted and reputed and taken before god as his naturall mēbres euen fleshe of his fleshe bones of his bones Such as he cā not but loue cherishe and fauoure for who dyde euer hate his owne fleshe but did norishe cherishe it saith Paule Seing than that we be his naturall membres euen fleshe of hys fleshe and bones of his bones as Sinne hell and death could not preuaile agaynst Christ So cā they not preuaile agaynst vs no wythholde vs from Christe fowe be one wyth Christ we must nedes be where he is accordynge to the prayer of Christ in the xvii of Iohn saying Holy father kepe thē in thy name whome thou hast geuen me that they maye be one as we be father whom thou hast geuen to me I will where I am that they be with me that is to be in heauen to haue eternall lyfe as Christ there saythe father the houre cometh claryfy thy sonne that thy sonne may claryfi the as thou hast geuen to hym power ouer all fleshe that all that thou hast geue to him he may gyue to them eternall lyfe If we be one wyth our head Christ and in heauen wyth hym to whome also he hath geuen eternall lyfe Howe can synne hell or deathe preuayle agaynst vs his liuely membres Doubtles it is Impossible wherfore let oure earnest study prayer laboure be aboue all thynges to kepe vs in his mysticall body that we may be lyuely members of the same according as we professe vs to be by this holy cōmunyon in this blessed sacrament of his bodye and bloude Yea moste diligently and circumspectly beware what thou doest loke that thou dissemble not nor lye to the holy gost ther can be no greatter shame nor offence for the than to professe before thy friendes the hole cōgregatiō wyth thy mouth countenāce and behauiour to be a faithfull Christian And vtterly to deny the same in thy herte wordes deades And although thou canste thus colourably dissemble and falselye disceyue the Christen congregation yet canst y u neuer deceyue Christe whyche knoeth y e inward secret thoughtes fayned imagynaciōs of thy hert Therfore I coūsel y e Christē reader that thou Iustely truely and diligently examen thy lyfe and consider well wyth thy selfe whether thou be a constant warry it agaynst synne Proue whether thou purpose ernestli and cōstantlie so to continew vnto the death also whether thou haue vnite peace and herty vnfayued loue towardes al y e congregaciō whych is most manyfestly expressed signyfied by this sacramēt of Christes body and bloud And thē last try thy selfe whether thou beleue fayethfully to haue remission of thy synnes and eternall lyfe thorow Christes passion and death onely and not by any other merits of sayntes prayers or holy workes of thy owne or of any other creature lyueyng or deade If thou be fullye perswaded and determyned in all these thinges before wrytten then mayest thou boldely come to this holy table to confirm thy fayth receiue this holy sacrament of Christes body bloud for a erneste pledge of eternall lyfe Whych graunte the that derely bought the to reigne wyth hym in eternall glory ▪ FINIS ❧ Imprinted ▪ at London by Iohn Day and Wyllyam Set●s dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Conduite ☞ M.D. xlviii the .v. of August ❧ Cum gratia priuilegio ad imprimendum solum Math. xv Iohn vi Luke xxiiii Hebru iiii Iohn xvi Act. iii. ● Cor .xi. ● Cor. xi Ihon. xvi Augustin vpō the .xx ▪ vi treatise of Iohn Iohn vi Augustin xxv ▪ treatese vpon Iohn ▪ Augustine xx ▪ vi treatise vpon Iohn ▪ ● Cor. ● Vpon the .vi ▪ Iohn the xlvi homelie ▪ The xi 〈◊〉 vpon the .v. Mathew Psalm lxxxx ▪ iii. Hieremy v. Ephes vi Iohn xvii