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	show_v	5,537	5	5.6290	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00642	The vvhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of God. Written by Maister Dudley Fenner, and nowe published for the vse of the Church of God.	Fenner, Dudley, 1558?-1587.	1588 (1588)	STC 10778; ESTC S117607	33,455	80

bread accordinge as Saint Paule doeth expresse he did likewise in the cup. onely here is to be considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shewe a full nourishment a feast which is neyther meate alone nor drinke alone so hath it an exellent analogie with Christ crucified whom we receyue as one that hath bin slaine for vs whose fleshe we haue for meate in deede his blood for drinke in deede that we might haue ful and perfect nourishment in him as our Sauior Christ expresseth Iohn 6.54.55 c. which both are liuely representation sealing vp not of Christ alone but Christe crucified and giuen vp to be a full and perfect nourishment euen meate and drinke vnto vs. This the papistes destroy and cleane take awaye from the people to mainteyne their transubstantiation and they teach that the bread being turned into the body hath blood in it and as well might they make an other reason to giue the cuppe alone wherin also is the body for in Christe the one is no more the blood with the body then the body with the blood They alleadge in deed that it is saide Act. 2. and they continued in breaking of bread and Act. 20. they came togither to breake bread whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they can not see that as in the Hebrew phrase to eate bread by a parte for the whole is to receyue whole nourishment so in this maner of speach is noted the whole Sacrament as on the other side in the former place of the Corinthes that to be made to drinke into one spiritual drinke doeth note out the whole Supper none euer imagined yet that the cup might be administred alone And why maye they not imagine as well that they blessed not the bread as the cuppe 1. Corin. 10 26. because Paul sayth The breade which we breake and nameth not blessing This is therefore but a wicked shift to displace the playne ordinance of Christ Doe this in remembrance of mee vers 25. They doe contrarie to the custome of the Church when as they receyued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And agayne they destroy the doctrine of S. Paul concerninge the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are deliuered the one for fleshe the other for blood but not otherwise and therefore he saith as often as ye eate this bread and drinke this cup you shew forth the Lords death til he come Also they doe thereby destroy the properties of all nourishment mencioned before Let vs therefore holde fast and reioyce in the perfect most ful ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues whiche thing is proper and peculiar to this Sacrament and that which Paul vrgeth after in this place approueth the same A man must examine him selfe and so come to this table c. and in the Passeouer their children were not admitted but such as coulde enquire and be instructed of their fathers that the same might bee a frontlet before their eyes a signe vpon their handes that the doctrine of God might be in their mouthes In deede if we marke and waye the matter well the difference of the outwarde worke here from that in baptisme doeth by proportion require this For although those that are of discretion and are to bee baptised must make profession of their faith repentance because otherwise we can not know they are within the couenant of God and it is meete that they hauinge discretion to vse the seale of God aright should shewe they are so prepared to doe it yet for all that we see the verie washing of water doeth not require discretion in him who is to bee washed because we can washe and cleanse well those things which haue not onely no vnderstanding but not anie sence But where there is required a reuerent giuing hearing of that which is spoken and vnderstanding a reuerent receyuing and eatinge that we so cannot be in the outward worke euen with one discretion to consider of whō to take what to take to vnderstande what is saide what to be done which discretion if God wil haue in the outwarde worke what doeth he therby but playnlie declare that there is required vnderstanding of what Gods spirit doeth speake who giueth the true body of Christ what we shall receyue by faith what it is to eate it spiritually and be nourished by it Let vs therefore holde also this fast and therefore let none presume to come hither but seriouslie examining him selfe Let not the Pastours presume to prophane the holye things of God by admittinge any they hauing not prepared and tryed Zopho 3.4.2 Chron. 35.6 The outwarde worke of the Minister we haue seene there followeth the outwarde workes of the Church which are besides the hearing and beholding of the former as hath bin noted the especiall receyuing eating and drinking and these are commaunded of Christ haue bin alwayes performed of the Church that Christians might be partakers of the Table of the Lord 1. Cor. 9. and all might eate as the Israelites did one spirituall meate and drinke in this Sacrament wherein is confuted the madnes of the Papistes who doe shutt out many of the people from this worke and therefore destroy the Sacrament whiche without this is no Sacrament doe take away the forme of it and vse for cōfort which is that they might eate drinke receyue c. according as they are consecrated broken and deliuered to this ende as we haue seene before They I say wickedly take away this bidde them fall downe worship it acknowledge it the verie sacrificing of the body and blood of Christ none of all whiche they haue receyued of Christ and therefore should not deliuer it in his name but the cleane contrarie for to eate worship with not teaching are contrarie and to offer to another as a sacrifice which must be giuen to vs to eate for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all turned light into darknes But let vs remember that these actions are of the substance of the Sacrament commaunded of Christe preciselie and for the which all the other actions are as appeareth plainlie by the institution of Christ therfore may not be omitted vnlesse we will lose the whole comfort of the same The worke of receyuing hath his proportion with the true receyuing of Christes body and blood crucified which is done by faith for as hee dwelleth in vs onely and is vnited to vs only by faith Ephe. 4.37 Gala. 3.25 so the

and consecrated sayeth Hee that eateth this breade simplie that is this bread so blessed broken c. Secondlie we say when he sayeth He that eateth seeing hee ioyneth the proper subiect bread to eating the proper worke of it the body of Christ can not be properlie eaten as is shewed before It remayneth that we must call it properlie bread and so chap. 10. when he saith The breade which we breake is it not the communion of the body of Christ Where note that bread before consecration can not bee the communion of the body of Christe by your owne iudgement Secondlie that metaphoricall bread can not be broken Christes body can not be broken therefore verie bread must here be vnderstoode Wherefore wee conclude that breade remayneth and this worde this must be referred to the breade and therefore they can not stande to proper significations of wordes they I saye who vrge it so much Nowe we will come to the reasons which proue that these wordes this is my bodye must be figuratiuelie taken and so consequentlie in that interpretation and figure which we haue shewed to bee proper neyther yet will wee for shortnes sake bringe all the reasons that might bee brought but these which are plainlie gathered out of the texte First Christ is sayde to giue that which he saith was his body nowe if this is my body be properlie vnderstood Christ had one body whiche gaue and another whiche was giuen But that is absurde therefore it must not properlie be vnderstoode Secondlie if the speach bee proper they are not diuers thinges as bread may be sayd properlie of an other as of a body but that can not be ergo Thirdlie if that be properlie vnderstood then Christ may be saide to be bread as well as breade Christ but that is false ergo c. Fourthlie if that bee proper then that which is true of the bread that it is of wheat is true of Christ and that whiche is true of Christ must also be true of the breade then also the breade shalbe vnited personallie vnto Christ as his bodye whiche is false and wicked therefore it must not bee so vnderstoode Fiftlie if bread be the body then there are meant two substances one for a signe the other for the spirituall matter and the accidentes as colour taste c. must signifie and seale into the body of Christ which is false Sixtlie if bread in deede be turned into the body and wine into the blood then they be separated truely or els the bread is blood and the wine is his bodye whiche is false if they be separated trulie then it was not onlie separated truelie in his death vppon the crosse which is false if Sacramentallie then it is his body and blood onely Sacramentallie that which doeth aptlie seale vp the body and blood of Christe whiche is that wee holde Seuenthlie if the bread bee his bodye in deede and the wine his blood in deede then Christ euery time the Supper is administred being aliue in heauen truely is dead in earth truely and bodily in deede which is blasphemous therefore it must not be vnderstoode properlie Eightlie if bread be turned into his body in deede or his body in deed be locallie with it then Christes body whiche alwayes hath his partes is visible c. hath a hande a foot c. differing from it selfe it shall the same time be inuisible yea no hande differing frō foote c. and there shalbe a contradiction his bodyes visible his bodyes not visible and so the trueth shall lye all which is abhominable Ninghtlie it is saide the bread broken is his body broken and the powring out of his blood whiche is a signe seale c. of it so must the bread and wine be his body and his blood as it representeth sealeth c. 10 If the wine be his blood in deede then blood is still powred out whiche is false 11 As the wine or cup is the newe Testament in his blood so the breade is his body and the wine is blood but that is a Sacrament which representeth sealeth the new testament in his blood Ergo it is not proper 12 Here is a playne difference betwixt that in the cup which is saide to be the newe Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie saide his blood 13 He sayeth Doe this in remembrance of mee therefore he is not here eaten 14 We are sayde to shewe forth his death till he come therfore bodily he is not come nor is not there nor can not bee properlie saide to be so onely by these manifest and plaine reasons out of the texte agreeing with the proportiō of faith we haue proued our iudgement Nowe then hauing shewed howe IESVS Christ his fleshe and blood is here in deede not bodilie howe it is receyued in deed not bodilie but spirituallie by fleshe wee must consider of that we saye that we receyue his fleshe and blood yea and so whole Christe which is in deed true and must necessarilie be vnderstoode as a ground and foundation of our whole comfort here and in deede it can not be otherwise for if we receyue him flesh and blood we must thereby needes receyue him God and man which is not separated from him whole Christ doeth dwell in vs Ephe. 3. neither can the flesh of it selfe iustifie fructifie quicken c. For these thinges being more excellent then the first creation are proper to the Godhead So then Christ doeth onely quicken vs by his fleshe and blood as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead in his sacrifice sufferings wherby he ouercame death and all principalities and powers in his resurrection by which he rose agayne so that wee must become one with Christe and he must be in vs and wee in him and he dwell in vs and wee in him whiche is by the vertue and power of his diuine working and the naturall vniting of his naturall humanitie to vs to whom we be knitten Therfore in that seauenth chapter of Saint Iohn he sayeth That not onelie his fleshe but he was the bread of life vers 35. Wee must come to him beleeue in him that we may neuer hunger nor thirst And verse 46.47.48 c. Then this foundation of strong comfort and consolation beeing layde let vs consider the endes and fruites of the receyuing of Christ Firste to Gods glorie then our good For Gods glorie that this heauenlie and excellent worke of the possession of Christ decread and brought to passe by one God in three persons might be remembred according as it is saide Doe this in remembrance of mee And agayne You shall shew forth the Lordes death tyll he come and that to the glorie of Gods wisedome power mercie c. which in the same may alwayes bee remembred praysed glorifyed c. whiche is with vnfeigned