Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00802	A most godly and very necessarie lesson to be learned of all christen men and womẽ, before they come to y[e] Communion of the the bodie & bloud of our sauiour Christe Jesus. Compiled by Richard Tracie. Anno .M.D.xlviii..	Tracy, Richard, d. 1569.	1548 (1548)	STC 24163; ESTC S101662	10,401	46

so wicked vnfaythful An other sort of teachers preach the receiuing of the sacrament with our mouth and chewing it wyth our teth we eate not nor receyue Christes natural bodi and drinking and receiuing the wine with our lippes throt we drink not Christes bloude except we faithfully and constantlie beleue Christes bodie to be betrayed for vs and his bloud to be shed for the remission of oure sinnes For the mouth saye they receyueth not nor tasteth anie other thing then breade and wyne But Christes body slaine his bloud shed for the remission of our sinnes which is the spirituall gyfe and grace of God geuen to vs in the sacramēt the soule eateth and receyueth by fayth to his great spiritual comfort cōmoditie and profit and the mouth cannot receiue nor tast it For cōfirmacion wherof thei say that man consisteth and is made of a bodie and of a soule the bodi is a natural and a materiall substance which is fed with natural and corporal sustenaunce noryshement And the soule of man which we cal the spirit mynde is a spiritual substaūce which cā not eate nor receiue anye bodelie meat sustinaūce For the soule being a spiritual substaūce hath no teth mouth nor stomacke to receyue or degest anie suche bodelie sustinaūce Math .xv. for that which entreth into the mouthe defileth not the soule which is in the inward mā saith Christ So in lykewise that whiche entreth into the mouthe profiteth not the soule beyng the inward man which cānot receiue it So that the sacrament which the vngodlie sai bi vertue of gods word spoken by the priest is turned into the natural reall and corporal bodie of Christes natural substaunce leauyng the nature of bread is yet such a natural substaunce that cānot enter into the spiritual soule by bodelie eatyng and receyuynge therefore with the mouth For our soule is norished fed liueth bi the spirit of Christ and not by the bodeli eatyng of his body with our teeth For in the maner of eatinge with the teeth Christes flesh profiteth not saith Christ It is his holy spirit that qu●ckeneth and maketh vs aliue for spirit liueth not but bi the spirit of Christ For whosoeuer hath the spirit of Christ the same is Christes saith Paul And as touching this bodeli eating of Christes bodie with the teeth of men it differeth not from the fond vngodli opinion of the Capernaites rehersed in the .vi. of Ihon. Which hearyng Christ say I am the bread of lyfe and the bread which I wil geue you is my fleshe And further he sayd excepte you eate my flesh drink my bloud you shal not haue life in you They sayde this word and sayng is veri hard Who can heare hym how can he geue vs his flesh to eate For thei thought that he woulde haue geuen vnto thē perceles and gobbettes of hys natural and bodily flesh to eate with their teeth and to haue let out part of hys natural bloud for them to drink Euē lyke as some of our clergie groselie and no lesse fondlie imagyne and without any feare of God or worldlie shame preache the same And althoughe Christ louyngly myndyng and wyllyng to teache them the profitable and spiritual eatyng and drinkyng of his flesh and bloude sayde doo these my wordes offende you what and yf you shall see the sonne of manne ascēde where he was before The spirit quickneth the fleshe profiteth not Yet this his answer did nothyng teach theym the godlye and spiritual eatyng drinking of his naturall fleshe and bloude because as Christ sayd there were som of them which did not beleue So that without true belefe no man can eate Christes fleshe and drinke his bloud Iohn .vi. and then he eateth and drynketh it spirituallie to his godli profite Also if the sacramēt be turned into Christes natural and real bodie as the most part of oure cleargie vntrulie do preache teache then it weare also reson that the same natural-and reall bodie should also be receiued and perceiued with our sēses For Christes natural bodie al though it be nowe glrified and immortal yet it is not so spirituall that it is inuisible and that proued Christ when after his resurrectiō he appered vnto his disciples saiyng Luke .xxiiii Fele and se a spirit hath not fleshe bones as you seme haue Wherfor doubtles if his real and natural bodie were corporally present in the sacramente it sholde be both felt and sene Because selynge and feinge be two naturall properties declared by-Christ whereby a naturall bodie is perceiued and knowne to be visible and to occupie place For as saint Augustine sayth to Dardanum That doubtles Christes natural bodie is in heauē For saith he take from bodies the roume space of places and they shal be no where and if thei be no where thē thei shall not be Wherfore if his naturall bodie were in the sacrament it must nedes occupie roume and place in the sacramēt Hebru .iiii. euen aswell as it doth in heauen or aswell as anye other naturall substaunce occupieth place And thē Christes bodie beyng and occupiyng place in heauen cannot also in one tyme occupie place in the sacrament For hys naturall bodie cannot occupie two places bothe at one tyme. For Christ is like vnto vs his reasonable creaturs in all thyngs except onlie in syne But our bodies after our resurrection shal be visible wherefore doubtles Christes bodie shal also be visible whersoeuer it be presēt Or elese he hath no natural bodie But a shadow or fantasticall bodi which is Marcians-heresye Christ also saith Iohn .xvi you shal haue pore folkes alweis with you but me you shal not haue alwais wyth you Also Iesus knowynge that his howre was come that he should go to his father How shal he go to hys father excepte in his humanitie which euer was present with his father in hys Godhead Act .iii. Also S. Peter in the Actes sayth repent and turne you that your synnes may be done awaye That when the tyme of rest shall come from the syght of the lorde he shal send him which is preached vnto you Iesus Christ whō the heauens must receyue vntyl all thynges whiche were spoken bi the mouth of the prophetes be fulfylled Also Paul sayth as often as we shall eate of the breade i. Cor .xi. and drynke of the cuppe we shall shewe the death of the Lorde vntyll he come whiche wordes vntyl he come declare to be spoken of one that is absente and not of one that is presente Wherefore doubtles Christes naturall body is absente in heauen and not present in a corporall presence in the Sacramēt of the aultare which is no dyscomeforte nor hurte to vs that hys naturalle bodie is presēt in heauen For as the sone in sommer whē he is most highest and distant from vs workethe in the earthe most effectuousli and yeldeth hys vertue most feruentlye and aboundantlye vpon

all earthelie thynges so in likewise Christes natural bodie although he be in heauen most distaunt frō vs yet not with standing he workethe in hys people most effectuouslie geuethe hys grace most abundauntli to vs as he himselfe wyttenesseth to hys apostles saiyng it is expedient and necessarie that I go from you to my father Ihon .xvi For yf I shoulde not goo to my father the hollye ghoste shoulde not be sent to you Therforeseing that so many holi scriptures wytnes that Christes naturall bodye is in heauen and also that it is no dyscōmodie nor hurt to vs that it so be I trust euerie good christian man wyll holde hym content and satisfied And on the other partie yf we shoulde graunt christes naturall bodie weare so presente in the sacrament that the breade were chaunged into hys natural bodie and the wyne into hys naturall bloude leauynge the nature of bread then bothe the godlie wycked the faythful and also the vnfaythfull should eate Christes naturall bodie drynke hys naturall bloude which is agaynste all the aunciente wryters Augustin vpō the xxvi treatise of Iohn that make a diuersitie betwyxt the eatyng of the sacramēt the receyuing of the thynge represēted by the sacrament The godlie and the vngodlie receyuethe sacramente saye they but the thynge represented in and bi the sacramēt which is Christes bodie broken and his bloude shed out for the remission of our synnes no man cā eate excepte the faytheful by fayth Also Christ saythe that he is the bread of lyfe whych came from heauen yf a mā eate of that bread he shall lyue euerlastynglie Iohn .vi. And he that eatethe my fleshe and drynkethe my bloude hathe eternalle lyfe Whych wordes cannot be verified nor trulie spoken of the eating of the sacramente For many eate that to their eternal dānacion Which by Christes wordes of his promises made vnto vs they could not do if the breade were chaūged into Christes naturall bodye Also if the bread wyne be not chaunged into Christes naturall body and bloud bi the word as in ded they be not but the substaunces remayne in their nature yet yf we hearing the promes of GOD declared vnto vs that his bodye was betrayed for vs hys bloud shed for the remission of our synnes beleue the same and receiue the sacramēt we then eate Christes naturall body and bloude in spirit and fayth to our euerlastinge lyfe although we beleue not any maner of transubstancion of the bread into Christes natural bodi and the wine into Christes natural bloude But by such transubstancion the receyuer of the sacrament should also receiue Christes body and bloud If the bread and wyne were chaūged into Christes natural bodi bloud And thē as I haue sayd the most wicked Infidels myght eating the Sacrament eat also Christes fleshe and drink his bloud which is not onli against the saiynge of the blessed martyr s Ciprian Hillarius and saint Augustine but also against the saieynge of Christe whyche sayth he that eatethe my fleshe and drinketh my bloude he dwelleth in me and I in hym whyche no vnfaythfull can dooe For as Christ sayth the seruaunt dwelleth not in the house for euer ¶ Therfore the faithful beleuer in Christ is sure to eate Christes fleshe and dryncke hys bloude to hys eternall health although he neuer beleue any such grosse trāsubstanciacion And the vnfaythful can neuer eate hys flesh as Saynt Augustine saieth he whyche eateth my fleshe Augustin xxv treat●se vpon Iohn and drinkeeth my bloude he dwelleth in me and I in hym Thys is therefore to eate that breade and dryncke that dryncke to dwell in Christ and to haue Christ dwelling in him And therfore he which dwelleth not in Christ in whom Christ dwelleth not doubtles eateth not Christes fleshe nor drinketh his bloud although to his iudgmēt he eate the sacramēt of so great a thing Also the same doctour saint Augusttine again saith truly this bread requireth the hongre of the inward man Augustine x●vi treatise ●pon Iohn For blessed be they whych hungr and thyrste for rightuousnes verily to beleue in hym that is to eate the liuing bread he whiche beleueth in hym eateth inuisibli and is filled because he is inuisibly borne againe ¶ Wherfore doubtles the spirituall eatynge of Christes bodye which is to beleue in him is only the 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 i. Cor .x. saiyng I wyll not brethren that 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 beleue 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 the bodie ¶ Chrisostome sayth that Christ gaue vs no sensible thynges but rather insensible thynges Upon the .vi Iohn the xlvi ●omelie 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 the death of the lord we remembring the same in eatyng drynkynge do syngnyfie the deathe of the lorde