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	receive_v	soul_n	6,167	5	5.1563	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69019	The lavvfulnes of kneeling in the act of receiving the Lords Supper VVherein (by the way) also, somewhat of the crosse in baptisme. First written for satisfaction of a friend, and now published for common benefit. By Dr. Iohn Burges, pastor of Sutton Coldfield.	Burges, John, 1561?-1635.; Burges, John, 1561?-1635. Answer rejoyned to that much applauded pamphlet of a namelesse author, bearing this title: viz. A reply to Dr. Mortons generall defence of three nocent ceremonies, &c.	1631 (1631)	STC 4114; ESTC S106928	94,058	129

conseruationem charitatis vt memores illius facti semper hoc in figura facerent quod pro ijs acturus erat non obliuiscerentur Hoc est corpus meum i. e. in Sacramento post Sicut denique si aliquis peregre proficiscens dilectoribus suis quoddam vinculum dilectionis relinquit eo tenore vt omni die hoc agant vt illius non obliuiscantur Ita Deus praecipit agi a nobis transferens spiritualiter corpus in panem vt in margine panem in corpus vinum in sanguinem vt per haec Deo memoremus quae fecit pro nobis de corpore sanguine suo non simus ingrati tam amantissimae charitati And hee gaue it to his disciples saying take eate this is my body Hee gaue to his disciples the Sacrament of his body for remission of sinnes and conseruation of charity that so they being mindfull of his act might alwayes doe this in a figure which hee was about to doe and should not forget it This is my body that is in a Sacrament or mysterie And after lastly as if one going a journey should leaue some bond of loue among his friends on condition that euery day they should doe such a thing that they might not bee vnmindfull of him So God hath charged vs to doe spiritually changing the body into bread for so the margent hath it bread into his body and wine into his blood that by these wee might remember what Christ hath done for vs of his body and blood and not bee vngratefull to a most louing charity Florus Magister who liued An. 860 as Coccius wrote an Exposition of the Masse wherein hee hath these words Bibl. Pat. Tom. ● part 2 pag. 300. colum 1. Cum panis vini creatura in Sacramentum carnis sanguinis eius ineffabili spiritus sanctificatione transfertur manducatur Christus Propterea manducatur in Sacramento manet integer totus in coelo manet integer totus in corde tuo When the creature of bread and wine is changed into the flesh and blood of Christ by the ineffable sanctification of the spirit Christ is eaten hee is eaten by parts in the Sacrament and whole Christ remaines whole in heauen whole Christ remaines whole in thy heart Whereby is manifest that he beleeued not either Consubstantiation or Transubstantiation but a Sacramentall eating of Christ in the mysteries apart and a spirituall Communication of whole Christ to the heart euen as wee doe Hence he there also saith Totum hoc quod in hac oblatione corporis sanguinis Domini agitur mysterium est aliud videtur aliud intelligitur quod videtur speeiem habet corporalem quod intelligitur hee saith not quod inest fructum habet spiritualem All that is done in this oblation of the body and blood of the Lord is a Mysterie one thing is seene another is vnderstood that which is seene hath a bodily shape that which is vnderstood hee saith not which is in or vnder the bread hath a spirituall fruit Yea that then the Church of Rome did not beleeue any such Reall-presence as after it did may appeare by these Arguments 1. That they did not vnderstand the Bread to bee made the very body of Christ by vertue of any words of consecration vsed by the Priest but by the ineffable working of the Holy Ghost as Florus saith And secondly not the body of Christ in it selfe but to the faithfull Receiuer to whom the Holy Ghost doth communicate the true body and blood of Christ spiritually vnto life Therefore was the prayer in the Romane order at the consecration when a Michrol de Missa rite celebranda c. 14. none were present but Communicaturi such as were to communicate vt oblatio fiat nobis corpus sanguis Domini that the oblation may bee made to vs the body and blood of the Lord not vt fiat simply that it may bee made but nobis to vs i. e. as is after expressed nobis accipientibus to vs the Receiuers They did not then thinke the Bread to bee made the Body of Christ in it selfe and to gazers on but to the faithfull Receiuers Vt efficiatur fidelibus corpus sanguis Christi that it may be made so to beleeuers saith b Florus ibid. quo supra Florus Indeed the Romane Missall remaineth still the word nobis and the words quod sumpsimus and vse them when the Priest alone communicates making a solecisme betwixt the old words and the new practise Thirdly they did not thinke that which they saw to bee the Species of Bread and Wine and to haue vnder that shew the body of Christ but that which they saw to be the body of Christ i.e. In a mysterie Quo supra cap. 18. Cuius corpus ibi confringi videmus credimus whose body wee see and beleeue to be there broken saith Micrologus So it was the body of Christ as they saw it and saw it broken which could not bee said of his naturall body but onely of the mysterie or Sacrament of his body 4. They did not beleeue whole Christ to bee in either Species as must needs haue beene beleeued if they had conceited that his very naturall body had beene in or with the Bread or Cup or existent vnder the shewes of them For Florus expresly saith wee receiue him in the Sacrament per partes by parts And therefore to teach the people that howeuer in the Sacrament they receiue the body and blood of Christ apart as communicating with him in his death yet whole and liuing Christ is spiritually communicated to their soules to giue them life The Romane Church obserued this Ceremony Ordo Rom. quo supra pa. 401. that at Pax tecum when the Bishop after the consecration came to receiue sitting in his Seate he breaking a piece of the Bread and putting it into the Cup then held before him said Fiat commixtio corporis sanguinis Christi nobis accipientibus in vitam aeternam let there bee a commixtion of the body and blood of Christ to vs receiuing it vnto eternall life meaning thereby to signifie the vniting of Christs body and blood in his c Microl. de Miss c. c. 14. Amalar. de offic Missae l. 3. c 31. Expositio Missae Edit per Cocciū pa. 142. Resurrection and to pray that by vertue of partaking of Christ raised from the dead to dye no more they which partaked his body and blood apart in the mysteries might liue for euer The words Et Consecratio are now found in the Romane Order aforesaid but were not so as it seemeth in that co●ie which Amalarius then followed For he out of that Ordo-Romanus reporteth onely these words Fiat commixtio corporis sanguinis Christi nobis accipentibus in vitā aeternam but no word of Consecration Nor doth it fit the matter intended For the Bishop did not meane to consecrate a Sacrament of Christs Resurrection And