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	sin_n	suffer_v	5,268	5	6.2457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10468	The boke of Barthram priest intreatinge of the bodye and bloude of Christ wryten to greate Charles the Emperoure, and set forth. vii.C. yeares a goo. and imprinted. an. d[omi]ni M.D.XLviii. Cum preuilegio, ad imprimendum solum.; De corpore et sanguine Domini. English	Ratramnus, monk of Corbie, d. ca. 868.; Trithemius, Johannes, 1462-1516.; Hugh, William, d. 1549.	1548 (1548)	STC 20749; ESTC S115653	21,331	36

mysterye of the lord and vnto that thyng whych you your selues be you answre amē And in answryng you subscrybe therefore thou hearest the body of christ thou answrest amen Be thou a mēbre of the body of christ that that the amen may be true and wherin in breade we wyll speake nothynge or oure owne heades but heare the Apostell We beynge manye sayeth he are one breade and one bodye c. Therfore Saynte Augustyne hath taught vs that as the bodye of Christe is sygnyfyed in the breade whyche is on the alter so is the body of the people that receyueth it Also he hath euidently shewed that the proper bodye of chryste is that body in the which he was borne of the virgyn marye in the which he sucked in the whiche he suffred in the whiche he dyed and was buried in the whiche he rose and ascended into heauen in the whiche he sytteth of the ryght hand of the father and in the whiche he shall come agayne to iudgemet But this whiche is set on the lordes table conteyneth the mysterye of the very body euen as it dothe of the mysterye of the beleuyng people For the appostle sayeth We beynge maney are one breade and one bodye YOURE wysdome most excellente prynce may perceyue that I haue prouyd by the testimonies of holy scryptures and of the holy fathers that the breade whiche is called the body of chryste and the cup called his blode is a fygure because it is a mysterye And that there is no small dyfference betwene the mystycall bodye and the bodye that suffered was buryed and rose agayne For this whiche suffered is the proper body of oure sauyour Neyther in it is any fygure or signifycacion but the manifestacyon of the thying it selfe is knowen And the visyon of it shulde be desyred of the faythfull For after we shall se it youre desyre shal be accomplyshed for he and the father be all one not in the respecte of our sauyours bodye but in the respecte of the fulnes of deuinite that dwellethe in the man chryste But in this mystycall body is a fygure not onely of the proper body of chryst but also of the people beleuyng in christ For doutles it beareth the fygure both of the body of chryst that suffered rose agayne and of the people borne agayne by baptysme and made alyue from the death of sīne Let vs adde also that the breade and the wyne named the bodye and blode of chryst do represent the memorye of the lordes passyon death For he sayeth in the gospell Do this in my remembraunce the whiche paule expoundeth sayenge So oft as ye eate of this breade drynke of this wyne you shall shewe the death of the lorde tyll he come Thus we be taught both of chryst and of paule that the breade and the wyne set on the altare are set for a fygure or a memory of the lordes deathe that it maye putte vs in remembraunce in the tyme present what hath bene done in tyme past that we made myndfull of his passyon may be made also partakers of the godly rewarde by the which we ar delyuered from death Knowynge that after we shal once come to the visyon of chryste we shall haue no nide of suche instrumentes by the whiche we are put in remembraunce what chryst hath suffered for vs. For we lokynge on hym face to face shall not be admonyshed by an externe admonicion of temporall thīges but by the contemplacyon of the truth it selfe Yet we may gyue thankes to the auctor of our helth ●t you shall not thinke for all this that the body and blode of the lorde is not receyued of the faythfull in the mysterye of the sacrament sayenge that fayth receyueth not the thyng loked vppon with oure eyes but that whiche is beleued For the meate is spirituall the drynke is spirituall feadyng the soule spiritually and gyueth the lyfe of euerlastyng secrete as our sauyour sayeth The spirite is he that quyckeneth the flesshe profyteth nothynge W●●●les I haue indeuered to obey the cōmaundement of your excellencye I a man of small importancye haue presumed to dispute of no small thynges yt not folowynge the presumptyon of myne owne estimacyon or Iudgement But the auctoritie of the olde fathers yf it happen that you approue these thynges as catholyke it muste be imputed to be merytes of our fayth which was not ashamed the glorye of your regall magnificēce layed awaye for a tyme to aske a responce of the truth of a pore man but yf they please you not let it be imputed to my folyshnes it coulde not with efficacye explicate that thynge whiche you desyred FINIS ¶ Imprynted at London in saynt Andrewes paryshe in the waredropt by Thomas Raynalde and Anthony Kyngstone

For yf he sholde saye so as God forbydde he sholde then he muste pronounce the bodye of Christe to be corporall And subiecte to mortalite for what soeuer is perceyued and tasted in that meate corporally is subiecte to corruption he addeth thes wordes or it is the bodye of Christe Therfore peraduenture a man wyll saye lo he doth manyfestelye confesse the breade and the wyne to be the bodye of Christe But take hede howe it is added for it is no corporall meate but a spyrytuall meate Therfore you shall not adhybit the sence of the flesshe For nothynge is perceyued here after that sense There is the bodye of Christe howe be it not corporall but spirituall The bloude of Christe is there howe be it not corporall but spirituall Therfore nothynge here is to be iudged corporally Here is the bodye of Christe but not corporally Here is the bloude of Christe but not corporally He sayeth further wherfore the apostel speakynge of the figure of thys sacramēt sayeth our fathers haue eatē the same spiritual meate and dronken the same spirituall drinke for the body of christ is a spirituall bodye the bodye of christe is the bodye of the deuyne spirite For christ is a sperite as we rede lamentationū l 4 ●0 Spiritus ante faciā nostram xp̄s dominus He hath taught vs moste playnely howe we ought to vnderstande the mysterye of the bodye and bloude of christ what he sayde that our fathers dyd eate the spirituall meate and drynke the spirituall drinke notwythstandynge that the manna whych they eate and the water whych they dronke were corporall thynges he a●dyth of the mysteryes which is now celebrate in the churche defynynge how it is the bodye of christe The bodye of god sayeth he is a spirituall body Also god is christe and the bodye whych he toke of the virgyn marye in the whych he suffered in the whych he was buryed in the which he rose agayne was the very and the trew bodye and the same remayned visyble and palpable but the body whych is called the mysterye of god is not corporall but spirituall it is not visyble nor palpable To this doth saynte ambrose adioyne sayenge the bodye of Christe is the bodye of the deuyne sperite and a deuyne sperite is not corporall corruptyble ne palpable but this body whych is celebrate in the church through hys vysyble vynde is corruptable and palpable Howe then is it calied the body of the deuyne spirite Verely in the respecte that it is spirituall That is to saye inuisyble and inpalpable and therfore incorruptable he sayeth because Christ is a spirite as we rede Spiritus ante faciā nostrā christus dominus He sheweth manyfestlye by what mean the bodye of Christe is hadde that is to saye by the reason that the sperite of Christe is in it that is the power of goddes worde whych doth not only feade the soule but also purgeth it Wherfore the auctor consequentely sayeth Thys meate cōformeth our hartes and thys drinke maketh gladde the harte of man as the prophete hath mencyon●d is it not corporall meate thynke you whyche confyrmeth the harte of man or corporall drynke whych exhiliarate mans harte but that he myghte shewe what meat or what drynke he speaketh of he hath added thys meate and this drinke what meat doth he meane or what drynke Verely the bloude of Christ the body of the deuyne sperite And to speake playnely the sperite of whom it is reade Spiritus ante faciam nostram xp̄s dominus In all thys thynges it is euident that we muste take nothynge in thys meate or thys drynke corporally but that the hole muste be attendyd spiritually For the soule wyth in thys place is sygnyfyed by the harte of man is not fedde wyth corporall meate or corporal drynke but nurysshed it is and made strōge wyth the worde of God Which thing this same doctor affyrmeth more pl●ynlye in the fyrst boke of the sacraments sayenge The bread whych goeth into our bodyes is not the bread whyche mynystreth substaunce to oure soules but the breade of euerlastynge lyfe And the lesson followyng declareth moste playnely that saynte Ambrose dyd not meane here the romē bread but the breade of the bodye of Christe For he doth speake of the daylye breade whych the faythfull desyreth to be gyuen them And therefore he addyth yf it be daylye breade why doeste thou take it but on s in the yere as the grecyans were wount in the ester Take therfore that whych maye daylye profytt the and lyue so that thou mayest desyre to take it daylye Therfore it is vertue And it is cleane another thyng whych is sen● externly frō that which is beleued in the mysterie Moreouer the flesshe of christe that was crucifyed did not shewe one thyng out wardly and was an other thyng inwardely for it was the verye flesshe of man and a body consystynge in the kynde of a very body We must also consydre that in the breade not only the body of christ is fygured but also the body of the beleuyng people For as the bread is made of many graynes of wheate so the bodye of the faythfull people is augemented with manye of those that beleue by the word of chryste Wherfore as in the mysterye the breade is taken for the body of chryste so lykewyse the membres of the beleuinge people in chryst be intinuate in the same mysterye And as the breade is the bodye of the faythfull men not corporally but spiritually So we must necessarely vnderstande that the same is the body of christ not corporally but spiritually Lykewyse in the wyne whyche ●s called the bloude of christ water is myxte and the one is permytted wythout the other For as the people can not be wythout Christe nor christe wythout the people so the head cannot be wythout the bodye nor the bodye wythout the heade The water in thys sacrament beareth the Image of the people Therfore yf that the wyne sanctifyed by the offyce of the mynister were corporally chaūged into the blode of Christ then the water whych is myxte wyth it shulde necessarely be chaunged corporally into the blode of he faythfull people For where as is one sanctifica●yon there is consequently one operacion and wheras is lyke reason there is lyke mysterye But we se ●hat nothynge is chaunged in the water corporally ●herfore it foloweth that nothynge is chaunged corporally in the 〈◊〉 what soeuer is signifyed in the water of the people is taken spiritually therfore we must nedis take spiritually whatsoeuer is intinuate in the wyne of the body of chryst Moreouer thinges which do dyffer be not all one The bodye of christe that dyed rose agayne and was immortal dyeth no more death shall no more beare rule ouer it for it is eternall and shall suffre no more But that whych is celebrate in the churche is temporal not eternal corruptible not incorruptible in the way not in our cōtrey Therfore they dyffer and be not all

take those thynges in verite whych at thys tyme we take in fygure He sayeth that these thynges be done in fygure and not in verite That is by a symilitude not by the manifestacyon of the thynge it selfe The fygure and the verite do dyffer betwene them selues Wherfore the body and bloud that be now celebrate in the churche do dyffer frō the body and thy bloude whyche ar now knowē to be glorifyed by the resurrection thys body is the pledge the figure the other is the verye natural body Thys we celebrate vnto such tyme as we may come to the other and after that we shall come to it the sacramētall body shal be remoued nowe we se that thes too bodyes differ asmuche the one frō the other as the pledge doth from the thynge for whych it is left and as the ymage differeth from the thynge wherfore it is the ymage● and as the fygure differeth from the verite thus it is playne that the mysterye of the body bloude of christ whych is receyued of the faythful in the churche differeth frō the sayde body that was borne of marye the virgyn that suffered was buryed that rose agayne ascēded into heauē sytteth on the ryght hande of the father For thys whych is celebrate in the way muste be spiritually vnderstande for fayth beleueth that thynge whych he seeth not that fedeth the soule spiritually maketh glad the harte gyueth euerlastynge lyfe incorruption Whyles no hede is takē to the thyng that fedeth the body that is pressed wyth the teeth that is brokē in pecys but that thynge whych is takē in fayth spiritually but that body in the whych christ suffered rose agayne is hys proper bodye takē of the virgyne marye palpable visyble ye after hys resurrection he sayth to his disciples Why be you troubled why do fantises occupie youre hartes loke vpō my fete and my hande for I am he grope and see for a spryte hath no fleshe nor bones as ye se that I haue Let vs also here what saynte fulgencius sayeth in hys boke of fayth beleue stedfastly doute not but the onelye beggottē sonne of god the worde was made fleshe that he offered hym selfe for vs as a sacrifice to god in the order of swetnes vnto whō wyth the father the holy gost the patriarkes the prophetes the priests of the olde testamēt dyd sacrifice beastes vnto whō wyth the father the holye ghost wyth whō he hath lyke deuynite the holy vnyuersal church through out all the world● seaseth not in fayth charite nowe to offer the sacrafice of breade wyne In thos fleshely sacrifyces was the significaciō of the fleshe of christ whych he offered for our synnes a significacion of the bloude that he shede for the remission of our synnes but in sacrifice of breade wyne is the action of thankes the cōmemoraciō of the fleshe of christ that he offered for vs of the bloude that he shedde for vs Wherof of Saynte Paule speaketh in the actes of the apostles sayenge take hede to you youre vniuersall flocke in the whyche the holye gooste hath made you byshopes to gouerne the church of god that he hath acquyred wyth hys bloude therfore in the former sacr●fyces it was sygnifyed figuratyuely what shoulde be gyuen vs in thys it is euydently shewed what is gyuen vs already for asmuche as he sayeth that in the former sacrifyces it was sygnifyed what shold be geuen vs in thys sacrifice we remēbre what is gyuen vs already He declareth that as the sacrifices of the olde lawe was fygures of the thynge that was it to com● so thys sacryfice is a figure of the thyng which is already past By these wordes he hath moste playnly shewed how muche difference is betwene the body in whych christ suffered the body whych is celebrate in the remēbraunce of hys passiō death for the bodye wherin he suffered is the proper the verye body hauyng no mysterie nor fygure in hym But thys is a mystycall body shewying one thynge externely by a fygure representyng an other thynge internly through the intellec●iō of fayth Yt let vs adde an other testymoney of saynte Austen that shall both affyrme oure wordes fynyshe oure oracion In the sermone that he made to the people touchyng the sacrament of the alter he sayeth thus The thynge whych you se in the alter of god was sene of you the last nyght but what it is or what it meaneth or of how● great a thyne it conteyneth the sacrament ye haue not it hearde The thyng whych you se is bread wyne that your ●●●s do argue but as your fayth requyreth to be instructe the bread is the body of christ the wyne hys bloude it is quyckely sayed that fayth perauenture is sufficient but fayth doughtles neadeth instructiō Esa ●vi sayeth Except ye beleue ye shal not vnderstāde Therfore you maye saye vnto me syr ye haue cōmaunded vs to beleue now expounde to vs howe we may vnderstande suche a cogitaciō maye ryse in some mans mynde Ye knowe that our Lord Iesus toke hys flesshe of the virgyn marye that he beyng an infante dyd socke was noryshed growed to a mans age and brought to persecution of the Iewes suffered vpō a crosse was kylled takē frō the crosse was buryed and rose agayne the thyrde daye and at hys pleasure ascendyd vnto heauen and carryed hys body thether from whence he shall come to iudge the quycke and deade and there is he nowe syttyng of the ryght hande of the father how therfore is the breade hys bodye and the wyne hys bloude thes good brethren be called sacraments bycause that one thynge is sene in thē and an other vnderstande that whych is sene hath a corporall forme that whych is not sene hath a spirituall frute In thes wordes thy worshypfull auctor instructyng vs what we ought to thynke of the proper bodye of the Lord that was borne of marye and sytteth nowe on the ryght hande of the father in the whych he shall come to iudge the quycke the deade Also what we ought to thynke of the body set on the alter wherof the people be partakers the very bodye is hole and not deuyded wyth any sectiō neyther couered wyth any fygures but thys bodye sette on the table of the Lorde is a fygure because it is a sacrament And the externe thynge whyche is sene hath a corporall forme that feadeth the body but the interne thyng whych is vnderstande hath a spirituall fruite that quyckeneth the soule and he wyllynge to speake more playnly and manyfestly of the mysticall bodye sayeth thus yf you wyll vnderstande the body of the Lord heare the Apostell sayenge you be the bodye of christe And the membres Therfore yf ye be the bodye of christe and the membres of christ your mysterye is conteyned in the Lordes souper you take the

to be another thynge wherof the sacramente is the bodye in the whyth christ suffered the blode whych flowed from his syde are the thynges but the mysteries of thē sayeth he be the sacramentes of the body and bloude of christ which ar celebrated in remēbraunce of chrystes passyon Not only at euery pascall solēnite but euery day in the yere And although there is but one body of the lord in the whych he suffered but one bloud that was shed for the helthe of the worlde yet the sacramentes of these thynges haue taken there names so that we cal thē the body and bloude of christe for the similitudes of the thinges which they signifye So they be called after the same maner as the pascall feaste and the resurrection are whyche verelye be celebrated yet chryste suffred but once in hym selfe and rose agayne nether can those dayes be reuoked for they are paste The dayes in the whych the memorie of the lordes passion resurrection be celebrated are named the selfe same dayes in whych chryst suffered and rose because they haue a symilitude of the verye same dayes in dede Wherfore we say thys day tomorowe or nexte daye is the resurrection of the lorde Not withstandinge that the day in the whiche be rose in dede is many yeares past Do we saye that the lorde is offered whan the sacrament of hys body and bloude be celebrated Where as he was offered but ones in hym selfe for the health of the worlde As the apostles sayeth christ suffred ones for you leauynge an example that you myght folow hys fotesteppes He doth not saye that he suffereth euery daye whych he dyd once He hath lefte vs an example whych is dayly presented to those whych beleue in the mystery of the bodye bloude of christ That whosoeuer shall come to it maye knowe that he ought to be assocyate to hys passions whose Image he loketh for in the holy mysteries accordinge to the sayeng of the wyse mā Thou arte come to the table of a greate man attende deligently what thynges are set before the knowynge that thou thy selfe must prepare lyke thynges To come to the table of a great man is to be partaker of the lordes souper The consyderation of the thynges set before the is the intellygence of the body bloude of christ Wherfore whosoeuer is partaker let hym know that he ought to prepare lyke thynges That is to say he muste imitate christ in dyenge wyth hym the remembraunce of whose death he acknowledgeth not onely in beleuinge but also in tastynge Furthermore saynt Paule sayeth to the Ebrews yt was meete that we shuld haue such a byshop That is to saye holy Innocent wythout spotte segregate from synners and hygher then the heauens whyche shall not nede as the other byshoppes dayly to offer for hys owne synnes and after for the synnes of the people Thys oure Lorde Iesus christe hath done in offerynge hym selfe once and that whych he dyd once he doth now dayly frequēt once he offered him selfe for the synnes of the people the same oblaciō is dayly celebrate among the faythfull but it in a misterye for that whych christ hath once fulfylled in offerynge hym selfe is dayly done in the church in the remembraunce of hys passion by the celebraciō of mysteryes Neyther it is falsly sayd that the Lord is offered or that he suffereth in the mysteries for asmuch as they haue the symilitude of hys death and passiō wherof they be representatiōs Wherfore the mysteries be named the body and bloude of christ because they take the appellation of thinges wherof they be sacramentes SAynt Ysodore in hye boke wherin he entreteth of the true sygnificatiō of words sayeth that a sacrifyce is an holy thynge done or the doynge of an holy thynge for by a mystical prayer it is cōsecrate in the remembraunce of the Lordes passion Therfore he cōmaundeth vs to call it the body and bloude of christ And though it be made of the frutes of the earth it is sanctifyed and made a sacramēt by the inuysible working of the holy ghost The greciās do call thys sacramēt eucharistia that is by interpretaciō good grace and what is better then the bodye and bloude of christ The bread and the wyne truely are comparyd to the body and blond of christ Because that as the vysyble substance of bread and wyne doth norysh and inebriate the externe mā so the worde of god which is the lyuely bread by hys perticipatiō doth recreate the myndes of the faythful And this catholike teacheth that the same mystery of the Lordes passiō muste be done for vs in the remēbrance of the same Thus he declareth that the Lords passion was once done that the memorie of it is represented in the solemnicies of holy thinges Wherfore the breade whyche is made of the frutes of the ground is transposyd whyles he is sanctifyed into the bodye of christ And the wyne that floweth oute of the grape by the sanctificaciō of the godly mysterye is made the bloude of christ not visybly but after the mynde of thys present doctor through the operation of the holy goost wherfore they ar called the body and bloude of Christ and so taken not bycause they do so appere externely but for that they ar so made by the worke of the holy gooste and for that they be an other thyng by the inuysyble power thē vysyble they seme to be He maketh a distinctiō whyles he sayeth The bread and the wyne be comparyd to the body and bloud of christ Bycause that as the substaunce of the visyble bread wyne doth inebriate and norysh the externe mā so the word of god which is the lyuely bread by the participacion of it dothe refreshe recreate the myndes of the faythful Herein he confesseth very playnly that what externe thinge soeuer we receyue it is accommodate to the refection of the body but the worde of god whych is the inuisible bread beyng in the sacrament inuisyble by thys participacion in quyckening the myndes of the faythfull feadeth thē Also the same doctor sayeth a sacrament is in some celebracion when the thyng is so done that it maye he vnderstonde to sygnyfye some what whych is to be taken wyth holynes by this he declareth that eny sacramēt in holy thynges conteyneth some secret that teaching which appereth visible that whych we ought to perceyue inuysyble be dyuers Afterwarde he declareth what sacramentes are to be celebreate amonge the faythfull that is the sacrament of baptysme and of the bodye and bloude of Christe whych are called sacramentes for that a deuyne vertue doth secretely worke the helthe receyued in them vnder the couer of corporall thynges Wherfore they be called sacramentes of secret or holye vertue He sayeth also that a mystery by his sygnifycaciō is that whych hath an hyd and secrete disposycion Here in we be taught that the bodye and bloude of christe be called mysteries bycause they