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
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

wine to euery one neither is his holy Institution to bée broken Paule vnto them of Corinthus saith thus No alteration of Christs institution by the Apostles ergo much less ought you to chop change as you ●od That which I receiued I receiued of the Lorde and it was this that the same night Christ was betrayed he tooke bread and brake it in remembrance of him Then after supper he tooke the cup and saide it is the newe Testament in my bloude this doe as ofte as you do i●in remēbraunce of me There followeth a Confirmation of the Institution with a reason cause thereof namely As often as you shall eate this bread 1. Cor. 11.24 and drinke this cup you shal shewe the Lordes death till he come Out of this place I gather these collections The first is a Christipersona from the person of Christ In good things we are not to gainsay the good doings of our predecessors and Cyprian ●o Iulianus saith that al allowed by the apostles al thinges set down by Christ and all customes confirmed by the spirite of God are to be kept ergo this of bread and wine must not be altered thus knitt together that which Christ did that same did Paul imitate and keepe in his Churche of Corinthus ergo wee ought not or any other nation else but keepe the same custome in breaking breade and giuing wine vnto all that come in our Church The seconde reason is this taken a persona Pauls from the person of Paul for Paul would do no other thing than that which was lawfull which also is to be done of vs but Paul vsed bread and wine indifferently to all without acception ergo wee also ought to doe the like The thirde reason is taken ab Ecclesia from the custome of the Church and the church of Corinthus was verie precise in obseruing the ordinances of Christ Paul wherefore seeing they in that Church had the sacramentes ministred in bothe kinds the church of England all other godly refourmed churches ought to do the like This without question was wel su●●iciently knowen to the churches in the East West 〈◊〉 the space of many hundred yeares after Christ vntil the image of desolation was set vp the tyranny of the Pope fully established these such like deformities were not knowen De Consee dist 2. Can. Cum om ne Paragrapho illud Inhus a Pope writing to the bishops that were in Egypt sindeth great fault with them for not deliuering the bread the wine vnto the people wherof he yeldeth two reasons the first for that Christ commended to the Apostles both his body his bloud The second for that there was a commendation seuerall by it selfe left to all both of the bread of the wine that was in the cup. And Gelasius doth write to certein bishops sayth Anathematizariomnes qui accepto corpore Christi In decret abstineant a Calicis communione that is Those men are all accursed who taking the body of the Lord shal abstain from the receiuing of the cup. Now this was one of your Popes too for i● is euident that this beggerly slauish decision came in a lōg time after our sauiour Christ therfore the greater is your condemnation as knowing that these are the deuises of men wil yet for all that cleaue vnto thē so stedfastly The Tripartite historie doeth make mention that S. Ambrose wrote to Theodosius the Emperor to this effect Lib. 9. cap. 30. O Imperator Princeps conseruorum c. that is O Emperor Prince of thy fellow seruants for there is only one God king lord creator of all with what eyes are you able to looke vpon the temple of the high God how will you lift vp your handes to heauen which drop downe continually with the bloud thou hast shed vniustly For I finde that at that time seuen thousande men were slaine euen good Christians by the cōmandment of Theodosius at Thessalonica A worthie and rare example of a most learned and famous doctor and therfore Ambrose proceedeth in his Epistle to Theodosius thus How can you O Emperour receiue the holy body of Christ with such hands With what rashnes can you take the cup and put it to your mouth to tast of his moste precious bloud when as by the fury of your commaundement so much bloud hath beene shedde without a cause c. In this it is moste apparantly to be séne that in the time of Ambrose hoth the Emperor● his people vsed to receiue the communion in both kinds so that wee are to suspect you now more vehencently then we did before and wee may think that you are some grieuous deceitful Gibeonites come hither to espie what Iosuah and his people Israel doth and in the ende to make some conquest and to praye vppon vs for if you did reade and holde vppon the fathers of olde whome very glosingly you haue in your mouth to begyle the simplicitie of yong heads withall it could not be that you should so much differ from them as you doe For which of them all affirmeth as you do affirme or defendeth that you do defend or mainteineth that you mainteine or standeth so vndiscreetely in so manifest vntruethes as you do Search see all the whole Senate and good troope of famous learned men are against you Euen Fabianus your countriman and a Roman that liued vnder Gradianus and Philippus continued till the raigne of Decius as witnesseth Platina gaue in commaundement Vt quisque Christianus singulis annis ter Eucharistiam sumeret Sabellicus Volateran That is That euery one named a Christian shoulde euery yeare receiue the supper of the Lord without exception it is commaunded and as appeareth in the customes of the Church they did receiue it in both kinds of bread I meane and wine August Canone Qui manducant De Consec dist 2. Augustine sayeth thus They that eate and drinke Christe eate and drinke him vnto eternal life he that eateth him is refreshed he that drinketh him is quickened and liueth The glose in that place sayth thus Idest Dist 2. Can. si Quotiscunque in specie panis vini as much to saye as the wordes spoken by Augustine are to be vnderstoode in both the kindes both breade and wine Ambrose is of this same opinion in the deciding of this matter vppon the wordes of consecration Hilarius ibidem Can. Si non Hilarie is as plaine as he was graue in this point Si non sunt tanta peccata vt communicetur quis non se debet à medicina corporis sanguinis Domins separare That is If thy sinnes be not such but that thou maist communicate no man must presume to separate Christes body from his bloud Cyprian is very hoat with Cornelius the Pope and sayeth At verò nunc non infirmis In Epist 2. de Caena Dom. sed

is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactan●●●● called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to cōsider mā and it is to be done two waies 1 In his own person 2 In the persō of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmēt of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemou● heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ

the comparison For as much as mā is not to liue here for euer he hath to learne the way to liue eternally In that Christ doth and perfourmeth that vnto the soule which the breade doth vnto the bodie by materiall breade life is preserued by the spirituall foode Christ saluation is attained by the corporall breade the bodie is nourished by the spirituall meate man is helped by the first we are strengthened bodily by the second we are raysed vp eternally by the first we are maintained to strength mightily by the second relieued by the spirite effectually The one is to kéepe vs here The other is to liue with God the one is for a season in this life the other for euer with the Lord So that this we knowe as bread is to be taken that we may continue so is not Christ to be forsaken least we perish 2 Secondly the comparison holdeth betwixt Christ and the breade For that breade profiteth vs not if it be not vnited to our owne nature if it be not as good nourishment receiued wherevpon we feede to our comfort No more is Christ vnited vnto vs if by faith we beléeue not that he is incarnate or by hope trust not that he hath giuen vs life or by assurance persuade not our selues that he can deliuer vs or by certaine and vndoubted confidence be not made his members vnto glorie 3 Thirdly as without breade man dyeth There is none that feareth god but he is rau●shed and taken vp to God as it were when he pondereth and cōsidereth those spiritual and internall cōsolations which he attaineth by feeding and staying on Iesus Christ so without Christ man falleth as without bread we continue not so without Christ we prosper not It is farre a more liuely and pretious foode of the soule Iesus Christ whome we speake of then is that of the bodie to which he is compared for with this men haue dispensed withall for a season And Elias and Moses did fast a long time without the breade of the bodie notwithstanding as they could not continue but for a time no more may we be long without Christ 4 Fourthly It is an excellent admonition that we haue in that Christe is compared to breade For as breade of all other is most common and most necessarie whereon we stay So is Christ the most rediest in need the most liueliest in force the most strongest in power the most playnest in trueth the most desirous to saue the most valiaunt in death the most bent against Sathan and most readie and most prone to defend from destruction all such as call vpon him There is yet one member and parcell ●ehinde into the which we must looke also And it is this Howe this breade is receiued by vs August in Sext. cap. Ioh. Our sauiour Christ sheweth directly how Iohn the 6. He that beleeueth in me hath eternall life And againe He that commeth to me shall not hunger Therefore Augustine vpon those wordes of Christ rehearsed Spirituall eating of Christ what it is saith Qu●d paras dentes ventrem crede manducasti That is Wherefore preparest thou thy teeth and thy bellie beleeue and thou hast eaten And who séeth not that this spoken is vnderstoode of the sillie creature the poore afflicted soule the hungrie conscience thirsting and gaping after the kingdome of heauen and therevpon it is that Paule speaketh so confidently to the Romanes Rom. ● Who shall separate vs from the loue of God shall affliction shall anguish shall persecution shall hunger shall nakednesse shall trouble shall the sworde c No saith Paul But in all these we ouercome by him which hath loued vs So that I conclude that on Christe Iesus we féede vnto life In Christe we are immouable we stande by him In Christ we liue for he liueth in vs In Christ we dwell who also dwelleth with vs In Christ we are fed with the bread of life and in Christ do we eate vnto saluation glory if we d● it as he willeth vs through faith Séeing we are ariued and nowe haue fully performed the was promised it is required of vs to go further to sée if we may find any other thing worthy either to be spoken of or to confute Not the a man shall thinke it so hard a thing to say any thing against you But bicause the stepping ouer the threshold and casting his eyes into the first elements entrance of your religion he shal scarse tell which way to betake him nor what to speake first all things among you are so corrupted If you looke into that order that I haue taken in speaking to you it shall appeare the this consequently followeth to be handled Whether or no you haue done well A flat alienation of Christ his institution in annibilating the word of the Lord propounding vnto vs your preposterous doctrine of the commixture and mingling the wine water together at the sacrament As for the first institution of our sauiour Christ if but a childe should looke in to it though he could not cōfute you yet he wold chide w e you for your altering the which in so holy reuerend maner Christ ordained Alexander Pope as appeareth in his Decretals De Conc. dis 2. c. in sacramento●um Cap. 5. inacted that bread and wine mixed with water should be offered vp at the sacrifice Your generall Councel held at Carthage saith thus Nih●laliud offeratur Conc. Carth. 3. De Conc dis 2. cap. c. vt in sacramentis quàm quod Dominus dicit hoc est panis vinum aqua mixtum the is Let no other thing be offered then that which God hath cōmaunded which is to say bread and wine mixt with water It is a wonder to sée how these men are blinded for in their decrée they goe against them selues and the written veritie In that they say they will do no more then God willed they did well if they would haue performed it in that they say that his institution was with wine water it is a manifest vntruth there is no mention made of any water at the supper that was vpon the table not in al the Euangelists In the also they cal the supper of the lord a sacrifice in that do they offend to for Christ neuer spake that word of his supper nor his Apostles who were with him but as other your vntruthes so is this brought in of your owne inuention whom we may not beléeue bicause you were many but we will beléeue a few if they speake the truth For a scripture saith Thou shalt not followe a multitude in doing the is euil I am not vnmindful of your councel of Affrike Conc. Afric tertium that decréed the self same But of al other your argument the is made by another general Councel where there is a reason giuen of this thing shal answere for it selfe how they haue ahused the supper of the Lorde