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	nature_n	soul_n	10,684	5	5.3166	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14105	A matter of moment: or, A case of waight As great as euer was any, to be pleaded and examined in the hall of the heart and conscience of euery Christian at all times, before the receiuing of the Lords Supper. Touching that waightie charge of the Apostle Paul, in the I. Cor. II.28. Let euery man examine himselfe, and so let him eate of this bread and drinke of this cup. Set forth dialogue wise.	Tye, William.	1608 (1608)	STC 24414; ESTC S101785	23,867	76

seales to strengthen and confirme this my faith in that his mercy promised and offered in his sonne namely his word and two Sacraments Baptisme and the Supper of the Lord. The seauenth degree of knowledge In the seauenth place by examination I must find my selfe to know before I presume to come vnto the Sacrament of the Lordes Supper that in a Sacrament two things are to be considered The first is a visible and outward signe the second an inuisible and inward grace signified thereby And in the sacrament of baptisme the visible and outward signe to be water sprinckled vpon the bodie of the partie baptized to the washing away of the filthines of the bodie The inuisible or inward grace signified thereby to bee the bloud of Christ sprinkled vpon the soule by faith wrought by the holy Ghost whereby the spirituall filthines of the soule is washed away and forgiuen the righteousnes of Christ imputed vnto the partie the olde man of sinne mortified and slaine the new man of righteousnes raised vp and reuiued answerable vnto the death and resurrection of Christ by which Sacrament the Lord first of all doth admit vs into his Church and family Also in the Sacrament of the Lords supper the visible and outward signes therein to bee First bread broken and eaten secondly wine distributed and drunke the inuisible and inward Grace signified thereby to be First the Body of Christ broken and crucified Secondly the bloud of Christ shed for to pacifie Gods wrath and to satisfie his iustice for my sinnes Againe that thereby is signified a full satisfaction of Gods iustice and a perfect saluation purchased without any thing wanting because not onely bread is broken signifying his body crucifyed but also wine is distributed signifying his bloud shed Thirdly that thereby is signified the violence of Christes death his soule being drawne and seperated from his bodie because there is seene breaking and diuision of bread Fourthly That thereby is signified our Vnion vniting and growing into one bodie and nature with Christ receiuing him by faith euen as surely and as certainely as the bread and wine which wee eate and drinke in the Lordes Supper are vnited and grow into one bodie nature with vs. And that therefore séeing so by faith we become the true members of Christ Bone of his bone and fleshe of his fleshe and doe growe into one bodie with him euen as Eue being formed and taking of the substance of the bodie of Adam her husband became as it were parte of him nay one fleshe with him That therefore I say it must needes follow of necessitie Christ his Members must needs liue by his spirit that wee must take life from and bee gouerned by one and the selfe same spirit of Christ as all the members of one body take life from Iohn 6. Iohn 15. and are gouerned by one and the same soule Wherupon if followeth necessarily againe the so many as haue not a godly care in their liues conuersatiōs to expresse the fruits graces of the holy spirit but do stil delight slauishly to serue Satan sinne so many do in vaine flatter themselues that they are the members of Christ and that they haue receiued Christ in his holy supper his death and passion to the forgiuenesse of their sinnes Because Christ cannot bee drawne from his spirit neither receiued without his spirit but he that eateth his body and drinketh his bloud truly by faith must needs eate and drinke his spirit also and so consequently expresse the fruits of the same spirit in a regenerate life Secondly because I say who so doe eate the bodie and drinke the bloud of Christ crucified and shed vpon the crosse truely by faith to the forgiuenes of their sinnes they are members vnited vnto Christ they are grafted into Christ they dwel in Christ and Christ in them And they that are grafted into Christ must néeds take part of and liue by the spirit and life which is in Christ euen as the branches which are grafted into the wine do participate and liue of the sap and life of the vine In the fift and last place by examination of my selfe I must find my selfe to know that whereas we doe feede not of sundry kindes of bread and drinke not of sundrie cuppes but al of vs of one bread and one cup in regard of the institution and Sacrament hereby is taught and signified our vnity and communitie one with another also that we ought to be of one bodie that we ought mutually to loue one another as members of one bodie and as those which are fed and nourished by one bodie by one meate by one drinke Here in this Sacrament all are one and one is all All come to one and one is made of all For in an other respect we see of many graines of corne is made one bread of many grapes is made one wine whereby is signified further that an especiall end and drift of this Sacrament is of the multitude of the faithfull as of many members to make one bodie and to knit them togither in one mutuall relation and loue It is reported by Salust a noble humane Historiographer that they which conspired with Catiline against Rome dranke all of them aforehand mans bloud whereby they would all make as it were a Consanguinity and affinitie among themselues whereby they would all bind themselues to will one thing all to meane and doe one thing and not any one to open the conspiracie or to disagree one from another in any sort therein they iumped ioyned together euen vnto the death Now can the drinking of a mortall mans bloud so inuented by mans malice in a wicked practise of a multitude of men make one man of many men make one body one mind one will one consent one heart and bring all to an vnity And shall not the drinking of the bloud of Christ by faith nay the eating of his fleshe also found out by the endles wisedōe goodnes of God for mans redemption make all one First with Christ secondly one with another make all one body make one mind one will one consent one heart and bring all to an vnity in Christian loue mutuall affection and brotherly charitie one with another which is the sūme and whole scope of all christian Philosophie and wisedome Surely light cannot agree with darkenesse nor the spirit of God with the spirit of Belial No more can diuision and discord agrée with vnitie This Sacrament is a Sacrament of vnity therefore it cannot abide neither admit a clouen heart diuided from his brother And thus as by the Sacrament of Baptisme our God doth admit vs into his house and family not as seruants but as children So likewise by this Sacrament of the Lordes Supper as a prouident Father doth hee féede and nourish vs in the same with the liuing breade of his deare sonne vnto a true and blessed immortalitie And this is the

curious art and cunning diuision For your demaund therefore this knowledge doubtlesse I cannot sée where it can begin with that profit and order that it ought else The degrees of knowledge before the receiuing of the Lords Supper then at mans creation for the first degrée thereof And therefore before I doe presume to come vnto the Lordes supper I must find my selfe to know particularly in order to this effect The first degree The first that in my first Parents Adam and Eue the Lord God created mee and all mankinde in soule according to his owne image and likenesse Gen. 1 in righteousnesse and true holinesse in body without fault or blemish in a word both in soule and body a most glorious creature furnished with all heauenlie and glorious prerogatiues able of my selfe to doe the will of my God without any kinde of contradiction Mans first estate glorious or check which might come from any imperfection either of soule or body which was my first estate The second degree of knowledge The second That because good reason it was I should acknowledg a Lord aboue my selfe euen my almightie and mercifull Creator therfore the same my Lord God gaue me an easie commaundement to kéep and obey Gen. 2 namely that I should not eate of the fruit of one onely Tree in Paradice the tree of the knowledge of good and euill vpon paine if I did eate to dye the death The third The third degree of knoledge that the consideration neither of the infinite goodnesse and mercie of my maker neither of my most perfect and free estate neither of the easines of the commandement nor yet the punishment threatned for the breach of it could make me bolde me fast by God and to the obedience of his cōmandements But wretch that I was I must needs forsake my maker and subiect my selfe vnto the obedience of the Diuel my destroyer and so accordinge to his damnable wil and word I must eate of the forbidden fruite Gen. 3 of the Tree of knowledge of good euil Wherby indéed I came to the knowledg of the good lost the euill found for so the Diuell iug●ingly meant which I least thought ●f wherby I lost al former good glo●y perfection and freedome both of ●ody and soule and found all man●er of euill ignominy imperfectiō ●hraldome both of body and soule whereby I made my selfe vnable in euerie part euer afterward also to kéepe the commandement of my God or to steppe any righteous steppe at all whereby in a word I did cast my selfe downe headlong from the top of all happines into the depth of all misery in this life and into the infernal gulfe of endlesse torment damnation in the world to come Mans second estate wretched which was my second estate and of al mankind Obiect Before you go any further I pray you suffer me one word It seemes to me that this knowledge of mans first and second estate makes little to the worthy receiuing of the Lordes Supper because it belongs not vnto the same Ans I doe not say that these my two former estates are any part of the Lords Supper or that they belong either to the benefit or vse of the Supper it selfe but that the knowledge of them must bring mee by order vnto the knowledge of the benefite and vse of the Lords Supper For before I can truely know and confesse any benefit and restoring in Christ I must first knowe and confesse that I was in miserie before I doe flie vnto Christ for succour I will first knowe some reason why and that I haue néede of succour and what driues me vnto Christ Now the Law Rom. 3. which layes before me my miserie sinne vnrighteousnes and eternal damnation because I cannot now through my fall and disobedience kéepe it It is saith the Apostle a Schoolemaister or Vsher Gal. 3. which sendes mee vnto Christ for righteousnes and saluation in him And therefore these two former estates are as it were the Alphabet A B C or first entrāce where I must first begin in the schoole of God and which I must first knowe out of his word before I can come either orderly or profitably vnto any riper knowledge of that good benefit which is offered me in Christ so cōsequently in his holy supper Obiect I doe now see your course and order right well it is right plaine and profitable I pray you go on vnto the fourth point Auns The fourth point of knowledge which by examination of my selfe I must find my selfe to knowe before I come vnto the Lords Supper The fourth degree of knowledge is to this effect Namely that the Lord God on the one side because hee would and must haue his iustice satisfied for my sinne and the sinne of all mankind which iustice requireth that as true and very man had sinned against God so of necessitie true and very man must satisfie his iustice with death and tormentes both of body and soule for that sinne according to the sentence of his iust word G●n 2. Mans third last estate restored by Christ And of the other side because hee would in this his iustice become mercifull vnto man too hath in his rich wisdome caused his only sonne being very God to take my nature vpon him and to become also very man who in the same his humane nature might satisfie GODS iustice for my sinne by death and tormentes due vnto mee for the same and by vertue and power of his God-head might be able to sustaine and beare in his flesh the wrath and punishment might bee able to deliuer me also from the same and might repaire in mee and restore vnto mee againe that righteousnesse life and blessednesse which I had lost by my fall and disobedience which his mercie the Lord first set a broach in Paradice after that hee published the same by his Patriarkes and Prophets Thirdly he shadowed it out by sacrifices and ceremonies of the Lawe and lastly fully accomplished it by the same his owne only sonne The fift poynte of knowledge The fift degree of knowledge which by examination of my selfe I must finde in my selfe beefore I come to the Lordes Supper is that as GOD doth thus offer and reach out his hande of mercie vnto mee Ephe. 2 so likewise I must haue another hand to take it it is my parte to apprehend As God hath a hand to giue so we must haue a hand to take to take and lay hold vpon the same with the hande of faith as the onely instrumentall cause of my saluation least it bee alledged against mee I would Math. 23 but you would not Sixtly and to come neerer the matter before I come vnto the Lordes Supper by examination of my selfe I must finde my selfe to knowe The sixt degree of knowledge that the Lorde God hath ordayned and instituted helpes and