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
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

are one bread and one body because we all are partakers of one bread He saith not that the bread and wine are the body and bloud but that they are the communion of the body and bloud these wordes can none otherwise be interpreted but that the bread and wine signifie the communion of the body and bloud seing that the bread wine can not be the communion for the communion is a thing spirituall hath no being but in the spirite and consideration of man which can not agree with the bread Againe if we must ground this doctrine on the letter the wine is not the communion of the bloud that which is the bloud as you say is the chalice The same Apostle saith in another place I haue receiued of the Lord that which I also haue deliuered to you to wit that the Lord Iesus in the same night that he was betrayed tooke bread whē he had giuen thanks he brake it said take eat this is my body which is broken for you this doo ye in remembrance of me After the same maner also he tooke the cup when he had supped saying this cup is the new Testament in my bloud this do as oft as ye drinke it in remembrance of me for as often as ye shall eate this bread and drinke this cup ye shew the Lords death til he come Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and bloud of the Lord. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body See here againe how the Lord commaundeth by th'Apostle that the holy supper be made in remembrance of him likewise he saith not wine he saith the cup. See here also how the cup or the wine is not the bloud but the new Testament in the bloud of the Lord. Further the bread and the cup are there named still the bread and the cup before and after the blessing distributing eating and drinking which sheweth vs that albeit the bread and wine signifie the body and bloud of our Sauiour they remayn notwithstanding in their true and natural substance they remaine bread and wine halowed neuertheles for the vse sake but no way varied altred for the substance Had they bene transubstātiated into the body bloud th'Apostle after the celebration after the participating had not said as often as ye shal eate this bread drink this cup whosoeuer shall eate this bread drink this cup he would haue said as oftē as ye shall eat this body drink this bloud whosoeuer shal eat this body and drinke this bloud True it is that he saith he that shall eat and drinke vnworthily shal be guilty of the body and bloud of the Lord but that is to shew how this eating and drinking is holy and sacred representing to vs the death and passion of the Lord th' oblation and suffering of the body the sheading of the bloud of Iesus Christ the nourishment of the soule This teacheth vs our dutie to take this bread and this wine with an holy and religious reuerence for the question in this sacrament standeth vpon the body and bloud of our Sauiour and not so much on bread wine which are not but signes And here behold why the holy Ghost saith freely that bread and wine are the body and bloud of the Lord. But now commeth a place very notable and vnanswereable a most expresse and pregnant place to them which are acquainted with the Lords voyce In S. Iohn ye may read Iohn 6. how Iesus Christ preching in the synagogue at Capernaū hauing said I am the liuing bread the bread that I wil giue is my flesh then the Iewes stroue amōgst thēselues saying how can this mā giue vs his flesh to eate then Iesus sayd vnto thē except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you whosoeuer eateth my flesh drinketh my bloud hath life euerlasting and I will raise him vp at the last day for my flesh is meat indeed my bloud is drinke indeed many therefore of his disciples when they heard this said this is an hard saying who can heare it But Iesus knowing within himselfe that his disciples murmured at this said vnto thē doth this offend you what if ye shall see the Sonne of man ascend where he was afore it is the spirit that quickneth the flesh profiteth nothing the wordes that I speake to you are spirit and life but there are some among you which beleeue not Thus we can not doubt but that this manner of speaking to eat and drinke the body and bloud of the Lord is spirituall seeing the Lord doeth ascertaine it by name Ye are astonished saieth he at this saying of mine ye must eat and drinke my body and my bloud ye will find these wordes much more strange when I shall ascend into heauen with my body for then will it seeme to you a great deale harder to eat my body being so farre distant from you Ye must not conceiue my words so it is not my body that ye must eat it is the merit of the death and passion of my body it is my iustifying grace that ye must eat and receyue by faith and spiritually Iohn 6. wherewith ye must be quickened My words are spirit and life it is the spirit that quickeneth the flesh profiteth nothing We may moreouer out of this place draw many other arguments to establish our beliefe that the words of eating and drinking the body and bloud of Iesus Christ ought not to be taken but spiritually were it needfull to confirme that which himselfe hath so cleerely expounded he saith if ye eate not the flesh of the Sonne of man and drinke his bloud ye shal haue no life in you now to stay on the letter of these termes not take them spiritually would cause a great blasphemy to ensue for how many men are there in the world which neuer eat the body of Iesus Christ and yet haue life in them but our Sauiour in plaine termes saith they haue no life chuse then either to giue him the lye which were blasphemous or els confesse that he speaketh spiritually and that by life he meaneth spirituall life Which being so why do we not also acknowledge that these wordes of eating and drinking the body and bloud of the Lord are spirituall and ought to be vnderstood of th'eating and drinking which the soule doeth by faith specially seing he interpreteth himselfe both for th' one and th' other according to this sense for after he had spoken simplie of life he addeth he that eateth my flesh and drinketh my bloud hath life euerlasting likewise after he had said fimplie that wee must eat and drinke his flesh and his

which sayd they needed not keepe themselues frō sinning Rom. 6. since they were vnder grace and not vnder the law proceedeth thus farre that he saith beyng made free from sinne ye are made seruaunts to righteousnes now to auouch these wordes that workes instifie vs is to make the spirit contrary to it selfe the Gospell to the Gospell S. Paul to S. Paul S. Iames to S. Iames which were no better then blasphemy against the spirit For as often as the purpose is to lay the ground-worke of the Gospell then the spirit saith specially and namely that it is by grace not by merit at all it is hard to reckē how oft this is affirmed in the gospel in S. Paul chiefly There is no likelihood that two or three places forced racked should balance or weigh downe infinit others specially considering the caueats aboue written least we mistake the meaning of those words and not forgetting that S. Paul hauing vsed those termes saith I speak after the maner of men for the infirmitle of your flesh S. Iames who in th' end cōcludeth that faith is perfected by works expresly teacheth vs that we cā not be saued by works saying in the same chapter that whosoeuer shall keep all the law shal faile in one poinct he shal be guil●y of all Now there i● no mā so holy that faileth not in some poinct of the law which cōsequently is not guilty of all And thus no hope of saluation may be built on works Conclude we then that works of thēselues 〈◊〉 nothing to saluation but do strēgthē accōplish witnes faith by which we receiue saluatiō Whether the body of Iesus Christ be really in the bread of the holy supper The Pope commaundeth to beleeue that the body bloud of Iesus Christ are really and in deed in the bread and wine of the supper He commaundeth that the bread of the supper be adored as God I maruéile that he makes not the wine be likewise adored for the reason of both is all one He hath ordeined a daily sacrifice of this body for to commend this sacrifice the more he hath prouided it a seruice of the church altar sacrificers priests and other officers priestly omaments oeremonies superstitions in words gestures in water fire otherthings being in-deed a mingle mangle of all religions that euer were He groūdeth his opiniō of the reall corporall presence of the body bloud and of the substantiall turning or chaunge of the truth of the bread wine into the substance truth of the body bloud of the Lord Math. 26. vpō these words of S. Matthew saying Iesus tooke bread after he had giuē thāks he brake it gaue it to his disciples and said take eat this is my body hauing taken the cup giuen thanks he gaue it them saying drinke ye all of it for this is my bloud of the new testament which is shed for many for the remission of sins Now they may easely iudge who peruse the holy scripture wholy with an open heart the eyes of whose vnderstanding are not dym that this doctrine of the Pope tooke his beginning being in the phantasie of man rather then in the Scripture For if we gather and compare together whatsoeuer the Scripture doth conteine touching the Lordes supper we shall finde that the body is not in the bread but is at the right hand of God and yet the faithfull do eate and drinke spiritually and by faith the body and bloud of our Sauiour receiuing therewith the merite of his death and passiō and are nourished spiritually by his grace and that the bread and wine are set forth for signes of the Sacrament to signifie to vs that as bread and wine nourish vs for our temporall life so the body bloud of the Lord do nourish vs for the life euerlasting and as there is an vnion meeting together of many bodies in the bread in the wine euē so should there be an vnion and agreement among the faithfull in communicating of the body and bloud of the Lord. Whē Iesus Chirst had said this is my body Math. 16. Mar. 14. this is my bloud of the new testament he addeth I say vnto you I will not drinke hence-forth of this fruict of the vine I will not drinke more of the fruict of the vine vntill that day when I shall drinke it new with you in my fathers kingdome These wordes taken either spiritually or after the letter do sufficiently declare that the wine is not turned into the bloud of our Sauiour for he calleth it still the fruict of the vine And in Saint Luke to discouer vnto vs more clearely that this Luke 22. speach is figuratiue he saith this is my body do this in remembrance of me this cup is the new testament in my bloud which is shed for you he saith not the cup is my bloud but it is the new testament in my bloud that is to say it is a representation a signe of my bloud a testament a title and contract of new alliance in my bloud This sense and vnderstanding is not beside the purpose for he celebrated that same day with his disciples th' ancient Sacrament of the passe-ouer lambe which represented the lambe of God that should come to make vs through his death passiō to passe out of this trāsitory world full of miseries bōdage into th' other would full of surpassing ioy and libertie And for that this auncient Sacrament of the passe-ouer lambe was to take an end forthwith by his death he instituted the new sacrament of the new testament of the new league or alliance be gaue them bread and wine for signes of the spirituall nourishment which they were necessarily to receiue in the body and bloud of our Sauiour And as in the old alliance or testament the lambe was not Christ but onely represented the Christ so the bread and wine of the new testament are not the body and bloud but signifie and represent the body and bloud of Christ This interpretation is confirmed moreouer by these wordes do this in remembraunce of me it is ordinary to commend by signes and resemblances the memory of things absent and not of things present on th' other side if we are to take the words in S. Luke literally without admitting any expositiō beside the letter the wine is no more the bloud it is now the cup it must then be cōfessed that these words are figuratiue and subiect to another interpretation then the naturall fignification of the letter will bearens there be any figure in S. Luke there may be also the like in S. Matthew It is written in S. Paul the cup of blessing which we blesse 1. Cor. 10. is it not the communion of the body of Christ the bread which we breaked is it not the communion of the body of Christ for we th●t are many

shall hardly finde in the Gospel one commaundement to condemne the heretike to death but ye shall finde there as it were qualifications restraints vpon that commādement of the Law It is written in S. Matthew if he hearkeneth not to thee Mat. 18. tell it the Church and if he hearkeneth not to the Church let him be to thee as an Ethnik and Publican it is not written deliuer him into the hands of the Iustice or of th'Executioner it is lesse written massacre him S. Paul saith in the times of heresies watch trauaile doo the worke of an Euangelist he saith not make leagues and conspiracies commaund and mustre armies dispatch al with th' edge of the sword The number of peruerse heretikes was great in the Apostles time their writings are full of complaints against them But what Did they therefore runne to these extremities of raysing powers to roote them out No they punished a fewe to restraine the rest not by the sword which was forbidden them but by the wonderfull power of the word These extraordinarie actes are lessons for our ordinarie Magistrates whensoeuer they meet with multitudes infected with heresie first to vse lenitie leasure and labour to winne them all if it may be than to punish the Arch-heretikes by death to the terror of the residue and euermore to beware that he make no generall executions For so shal he imitate th'Apostles administration of iustice in cases of religiō nay he shal imitate his Lord God who if he sometimes send sodain vēgeāce on a few for their wickednes misbeleef yet doth he long time patiently abide the conuersion of innumerable others Again how know we the time of Gods calling the election belongeth not peculiarly now a dayes to any certain natiō the gate lies open to all he brings into his vineyard some in the morning others at noone and some at night If the people of God had in old time destroyed all the Gentils they had withall destroyed so many Churches which since haue bene gathered of Gentils How know we whether he that is at this day an heretike or schismatike shall be so an yeare hence How know we whether God will call his children neuewes or his neuewes children He that had consumed with fire the townes of Europe infected with Arianisme for certaine hundred yeeres how much had he hindered the kingdome of our Sauiour the fulfilling of the number of the faithfull seing that out of those Townes the Lord hath taken daily doth take some to finish his accompt If ye tell me that all lewd persons guilty and conuict of other crimes may stand on those pretences to auoyd or make blunt the Magistrates sword I will answere you that betweene heresie and other common crimes th'ods is very great For the heretike put to death without pause seemeth to die in a harde case and few there are of them that make shew of repentance while breath is in their bodie and no maruaile For their hearts are so hardened that they had rather leaue their life then their opinion And can ye persuade them to repent who will acknowledge no offence As for other malefactors their crimes are open to their conscience their faults proceeded not of error in saith but of frailty in flesh That they acknowledge them is one good step to repentance that they are sory for them is another as good that they haue faith they professe in wordes that they die true Christians charitie willeth vs to presume and leaue the rest to God Behold therefore the cause why the greatest penalty allotted heretikes except a very few in the primitiue Church was banishment till the time of pope Pelagius that fate in the Pontificall sea about the yeare of grace 557 who was the first that ordeined they should from thenceforth be punished with death and till that time though most heresies had already made their inrodes and inuasions yet among them were few heretikes condemned to death And to say the truth this maner of dealing of the primitiue Church well weighed shall appeare founded on manifold reasons and auctorities which I let passe at this present Now this discourse importeth at least that ye should not proceede so hastily in such pursuites as ye are wont and yet will not I conclude that heretiks must be left vnpunished But contrariwise do affirme that the Magistrate ought with his sword to smite the heretike duely conuinced Howbeit my former caueat must alwaies be remembred that the Magistrate is not to attempt any such exemplary punishment when it may bring the Church Estate to confusion hauok and ruine in which occurrent our Sauiours doctrine is to be practized that is to leaue the darnell in the field till the day of haruest and not seeke to roote it out for feare of plucking vp or spoiling the good corne that growes among And that conformably to the histories cited as well of th' Emperours Maximian Galerius Constantius Constantine the great Iouinian Valentinian Valens and others as of Charles the fifth Maximilian and Rodolph now reigning conformably also to the proceedings of the most part of our neighbors agreeably moreouer to the maturest and most deliberate Arrestes of all our soueraigne courts geuen in the beginning of these ciuill warres all which histories I need not repeat It were good that the Church and Magistrate agree to iudge and represse heretikes it is true but it behoues the word of God to be receiued into their company and be president among them as being chiefe of the three Crownes that are in the world and to iudge according to the same for somuch as to it onely belongeth to decide all differences of religion for sith it is the seruice of God and his glory which in true religion is sought we must be directed by his cōmaundement and not by mans where they be contrary Most seemely it is that Iustice should mainteyne the Church that Moses and Aaron should be brethren but yet Iustice must not vniustly fauour the Church Exod. 32. Moses must not blush to rebuke his brother Aaron sharply if he forsaketh Gods commaundements to assist th'importunities of mens fansies it must not be that through their mutuall support euill counterpeized the one of them should ouerthrow the other and the whole common-wealth with all it is expedient that Moses and Aaron viz. Iustice and the Church should linke themselues against heretikes in such wise that the Church incurre no daunger For in case of euident perill men must attend the extraordinary hand of God Num. 16. as they did in behalfe of the great multitude which fauoured the strife about the Priesthood For had they vndiscretly put hand to weapon they should haue greatly troubled and hazarded the whole body of the Church they had buried many of the faithfull vnder the heapes of th' other and therefore they addressed their prayers to the Lord and cōmitted the cause to him To be short our loue to the Church as is

liken me that I I should be like him saith the holy one we ought not to think saith S. Paul that the Godhead is like vnto gold Act. 17. or siluer or stone grauen by art and the inuention of man It is high time than for vs to giue ouer all these images and content our selues with the Word which is the true image of God it is in vayne to looke for any liuely shew or feeling at the dead works of mens hands it is the holy Ghost that imprinteth in our myndes all right knowledge and from whom we feele all true comfort let vs craue it of him and leaue crouching to images Let vs not make our selues more wise thē th'Apostles to seeke for meanes to perswade which they haue neither sought nor cōmaunded there is yet among vs great likelihood of idolatry the feare of sinne therfore ought to ouer-rule our wisdome Let that suffice vs which the word doth teach Col. 3. Let our conuersation be in heauen saith Saint Paul let not our soules lye groueling on earthly thinges The true knowledge and adoration of the the faithfull is in spirit as Dauid and Iesus Christ say Psal 51. Iohn 4. and take we heed of prouoking the ielousie of God lest we feele th' effect of his threatnings let vs condemne images which offend God and make the silly people hainously to sinne let vs take this sclander and offence quite out of the Church and say with Isay images shal be broken all to peeces The Pope willeth vs to call vpon Angels and Saincts as mediators and intercessors Whether we ought to pray to or call vpon Angels and Saincts and for that end to direct to them our prayers with himnes praises and all other kindes of deuotion We finde no such matter in the holy Scripture but doo finde the scripture against it both in substance of sence and forme of words The Israelites vnder the law were not yet so assured of the bountie grace and familiaritie of God towards men as we are at this day since the comming of our Sauiour They durst not come nigh the mountaine they durst not touch the Arke of the couenant they durst not enter into the Oratorie into the sanctum sanctorum the most holy place fearing to be swallowed vp of death according to the threatnings made and experiences seene of them they had heard no speach in a manner but of the seueritie and iustice of God all that they had seene and heard of the Lord was but terror astonishment and trembling as saith S. Paul Heb. 12. They had most worthy and famous persons by whom many miracles were done in their sight of whom it seemed they held their religion the knowledge of God the law honor life rest goods as Moses Iosua Gedeon Dauid Salomon Elias Eliseus many others But aboue all they had Moses who had by the power of God miraculously brought them out of the bondage of Aegypt that made them on drie foote passe woonderfullie through the red sea that prouided them bread flesh and drinke in the wildernes deliuered them the law of the Lord with whom they saw him familiarly talke that brought them to the land of promise and many times while he liued called on God for them and appeased him what great power vertue and high degree of knowledge the Israelites attributed to Moses aboue all others except the Messias is knowen Howbeit we find not that after his death they directed any prayers to him they made neither to him nor to others any bowing or seruice that I speake not of diuine worships which ye shew euery day to an infinite multitude of Saincts The Israelites sought him after his death neither in heauen or earth they called not on him as their Mediator or intercessor they made no images of him to whom they might bring candles make prayers and sing hymnés with crowching and deuotion but here-against the holy Ghost aduertiseth vs that he was buried in the valley of Nebo in the land of Moab Deut. 34. and that none knew his Sepulchre to this day least the people should fall into idolatrie towards him because of the miracles which the Lorde did by him Th'Israelites called not on Abraham Isaac and Iacob for whose sake the Lord chose them for his people And we that are Christians by the grace of God that are come to the hil of Sion Heb. 12. as saith S. Paul and to the heauenly Ierusalem the Citie of the liuing God to the company of many millions of Angels to the congregation of the first borne which are written in heauen and to God who is iudge of all and to the spirits of the iust sanctified and to Iesus Christ the Mediator of the new Testament that cannot doubt of the goodnes gentlenes and familiaritie of our God of our Mediator that know his office and his will as hauing liued and conuersed with him in this world as hauing heard and touched him yet notwithstanding doo call vpon Saincts and Angels we leaue the Lord to run after them we adore the sepulchres bones and garments of Saincts wee shrine them in siluer and golde we enrich them with pretious stones we preach and commend them more than Christ wee runne after stockes stones and metall we carry them more solemnly than that which we thinke to be the Lords body wee salute them we kneele on the ground before all these things Thus we beseech the Angels and Saincts to make request for vs and honor them in spirit and in flesh in dust and rottennesr there aboue in heauen here beneath on earth in their bones sepulchres garments in as deuout manner as we are able We receiue nor holde it of the Israelites nor of th' old Testament neither holde we it of the new nor yet of the Apostles or Primitiue Church whereunto we should haue chiefe regard to rule our deuotions by It is written Act. 3. that after S. Peter and S. Iohn had healed him that was a creeple from his birth the people amazed thereat did run to them and that S. Peter beholding the same said to the people ye men of Israel why maruell ye at this or why looke ye so stedfastly on vs as though by our owne power or holines we had made this man to walke the God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus and a little after his name hath made this man sound whom ye see and know through faith in his name and the faith which is by him hath geuē to this man perfect health it is written Act. 10. that Saint Peter being entred into the house of Cornelius the Centurion Gornelius cast himselfe downe at his feete to adore or worship him but Saint Peter tooke him vp saying arise I also my selfe am a man Act. 17. Saint Paul and Barnabas hauing healed a creeple in Listra being a Citie of the countrie of Lycaonia the