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
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

signifie so much by confessing and solemnizing them but primarilie and principallie God signifieth so much vnto vs testifying and confirming by ceremonies of the sacraments For the ministers as well in administration of sacraments as preaching the word represent the person and office of God towardes his church Matthew the eighteenth and twentie nine Teach and baptise all nations Ioh. 1. 33. He that sent mee to baptise Iohn 3. 22. and 4. 2. Iesus is said to baptise when not himselfe but his disciples in his name did baptise So of the signe of inauguration to the kingdome 1. Sam. 10. 1. The Lord hath annointed thee when yet Samul was sent to annoint Saule The sacraments therefore doe strengthen our faith because the scripture witnesseth that they are signes of the mutual eternal covenāt betwixt God the faithfull because by them God signifieth vnto vs the bestowing of such benefites as are promised in the Gospell and we must as well beleeue God signifying vnto vs his will by signes as by wordes because in their lawfull vse they haue annexed vnto them a promise of grace not onely as they are sacrifices shew our obedience but also as they are signes of grace deliuered vnto vs by God as Hee that beleeueth and is baptised shall bee saued It shal be an acceptable sacrifice to make attonement for him Lastely because the scripture to confirme the receauing or depriuing of the things signified alleadgeth the receauinge or depriuing of the signes as Psal 51. Thou shalt sprinckle me with hysop I shall be clensed The L. shal circūcise thine heart Al we which are baptized into his death The bread which we breake is it not the communion of Christs bodie Herevpon are annexed other final causes They distinguish the church from other sectes this appeareth by effect and by testimonies as A stranger shall not eate therfore What thē availeth circumcisiō verie much For vnto them were committed the wordes of God Yee gentiles which in times past were called the vncircumcision because in that time yee were without Christ strangers from the covenant and common wealth of Israel hauinge no hope of the promise and without God in the world They are a confession publique thankesgiuing for Christes benefites It shall bee a signe of the covenant betweene me and you and it shall bee my covenante in your flesh As often as yee shall eate this bread shewe yee the Lords death They continew the memory of Gods benefites This day shall be vnto you for a remembrance It shall bee asigne vnto thee vpon thine hande a remembraunce betweene thine eies Doe this in remembrance of me They are a band of charitie for because they which vse them are in league with God they are also in league betweene thēselues One Lord one faith one baptisme c. We being manie are one bread one bodie For we are all partakers of one bread 3. Rites and ceremonies not commaunded by God to be signs of the promise are not sacramēts The proofe The signes can confirme nothinge but by his consent and promise from whom the thinge promised and signified is expected Therfore no creature cā ordaine and institute testimonies of Gods will 4. Two things are to be considered in al Sacraments 1. Visible earthly and corporal signes which are rites or ceremonies and visible or corporal things which God exhibiteth or offereth vnto vs by his ministers and we receaue corporally that is by the partes and senses of our bodie ● the things signifyed which are invisible heauenly and spiritual that is Christ himselfe and all his benefites which are through faith communicated vnto vs by God spiritually that is by power and vertue of the holy Ghost The proofe The distinction is manifest by an induction Also the receauing of the signes is corporall and externall but the thinges signifyed are receaued spiritually or by faith Because they are promised onely vnto such as beleeue but the signes are no other wise ratified then the promises whervnto they are annexed Also because the signes shew that vnto our eies which the promise declareth vnto our eares As therfore the promise is a vaine sound so also are the ceremonies vaine without faith Lastly because the thinges signified are the participating of Christ and all his benefits But this can noway be graunted to any man either in the vse of sacraments or without it but by faith alone 5. The signes or elements are not to be changed in nature or substance but only in respect of their vse The proofe This is cleere by induction and sense I baptize you with water The breade which wee breake is the communion of Christes bodie Here bread and water are named in the vse 6 The cōiunction of the signes the thing signified is not physical that is naturall and reall but relatiue that is to say this cōiunction is a diuine ordinance wherby things inuisible and spirituall are represented by thinges visible and corporall as it were by certaine visible wordes and are in the right vse offered receaued togeather with the signes The proofe Such is the cōnexion of all signes with the things signified that they represent the things signified and confirme the receauing of them for they are as it were testifying pleadges and seals although they be not in the same place with the signs The reasō is because to make something a signe of an other thing is not to include or tie the same thinge to the signe but to order the signe to signifie the thing● whether it be in the same place with the signe or in some other Also the nature of the things signified by sacraments doth not admit this For some of them are spiritual substances as the holie Ghost some accidents not in the sacramental signes and elements but in the heartes of men as the giftes of the holy Ghost some are diuine actions as remission of sinnes some are corporall and locally in one only place not wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The names and proprieties of the things signified are attributed to the signes and contrarie the names and proprieties of the signes to the things because of the similitude and likenesse betweene both or for significatiō of the things by the signs or for the ioyned offeringe and receauinge of the thinges togeaher with the signes in the lawful vse of the sacraments The proofe The scripture speaketh this of sacraments Gen. 17. 10. Act. 7. 8. Circumcisiō is the league or couenant Exod. 12. 11. the eatinge of the lambe is the Passouer Exod. 31. 7. the sabbaoth is the eternal couenant Exod. 24. 8. The bloud of the sacrifice is the bloud of the couenant And Levit. 17. 5. The attonement of our soules Heb. 9. 5. Over the arke was a cover shadowing the mercie-seat Ephes 2. 26. The baptisme of water is the washinge that clenseth vs

is called the Lords supper not because it must needs be solemnised onlie in the evening or at supper time but because it was instituted by Christ in the last supper that he made with his disciples before his death The Lords table it is called because therin the Lord feedeth vs. The sacramēt of the bodie and bloud of Christ because therein are these thing● communicated vnto vs. The Eucharist because therein are solemne thanks giuen vnto Christ for his death and benefits towardes vs. Synaxis or assemb●● because it must be celebrated in assemblies and meetings of the church It is also amongst ancient wrighters named a sacrifice because it is a representation of that propitiatorie sacrifice which Christ perfourmed on the crosse with an Eucharisticall sacrifice or sacrifice of thāksgiuing therefore 2 The Lords supper is a sacrament of the newe testament wherein by commandement of Christ the bread and wine is in companie of the faithful distributed and receiued in remebrance of Christ that is that Christ maie witnesse vnto vs that hee feedeth vs vnto etern●ll life with his bodie and bloud giuen and shed for vs and we render vnto him solemne thankes for these benefits 3 The first principal end vse of the Lords supper is that Christ may thereby witnesse vnto vs that he died for vs and with his body and bloude feedeth vs vnto eternal life that by this witnessing he may cherish and increase in vs our faith by consequent this spiritual feeding The second is a thanks-giving for these benefit of Christ with a publique solemne profession of them and our duty towards Christ The thirde is a distinction of the Church from other sectes The fourth that it may be a bond of mutuall charitie amongst Christians seeing they are all made members of one bodie The fite that it may bee a bonde and occasion of frequent assemblies of the church seeing Christ would haue one bread and one cup to be distributed amongst many 4 Hence hath the Lordes supper that first vse which is a confirmation of our faith in CHRIST because CHRIST himselfe by the hand of his Ministers reacheth dealeth vnto vs this bread and cuppe in remembraunce of himselfe that is that by this token and signe as by a visible word hee may admonish vs that he died for vs and that he is vnto vs the meate of eternal life whilest hee maketh vs his members and because he annexeth a promise vnto this rite that he will feede with his owne bodie and bloud such as eate this bread in remembrāce of him when he said This is my bodie and because the holy Ghost by this visible testimony moueth our minds and harts with more certainety to beleeue the promise of the gospell 5 There is then in the Lords supper a twofold kinde of food and drinke one externall visible and earthly namely the bread and wine the other internall invisible heavenly namely the body and bloud of Christ there is also a twofolde eating and receiving the one externall visible and signifying which is the corporall receiving of bread wine that is such a receiving as is perfourmed by the handes mouth and corporall senses the other internall invisible and signified which is the fruition of the death of Christ and a spirituall engraffing vs into the bodie of Christ that is such an eating as is not performed with the hands and mouth of the bodie but by spirit and faith Lastly there is a twofold minister of this foode and cup one externall of the externall foode and cup which is the minister of the church deliuering to vs with his hand the bread wine the other an internal minister of the internal food and cup which is Christ himselfe feeding vs with his owne body and bloud 6 The signes and elements serving for cōfirmatiō of our faith are not the body bloud of Christ but the bread and wine for the body bloud of Christ are receiued that we may liue for euer but the bread and wine are receiued that we may bee confirmed in the certaintie of that celestiall food and more and more enioy it 7 Neither is the bread changed into the body and the wine into the bloud of Christ neither are the bread and wine abolished that so the bodie bloud of Christ may succeede in their places neither is the very body of Christ substantially present in the bread or vnder the bread or where the bread is but in the lawfull vse of the LORDS supper the holy Ghost vseth this signe and Sacrament as an instrumente to stirre vppe faith in vs whereby he dwelleth in vs more and more and ingraffeth vs into Christ making vs become iust for him and by him to gaine everlasting life 8 But when Christ saith This that is this bread is my bodie and this cup is my bloud it is a sacramental or metonymicall kinde of speech whereby is attributed to the signe the name of the thing signified that is we are taught that the bread is the Sacrament or signe of Christs bodie that is doth represent and witnesse that Christs body was offered for vs on the crosse and giuen to vs for foode of eternal life and is therefore an instrument of the holy Ghost to continue increase this foode in vs as Paule saith The bread is the communion of Christs body that is that thing whereby we are made partakers of Christs body and else where We haue al dr●nke of one drinke into one spirit The same is meant whē it is said that the bread is called the body of Christ by similitude which is betweene the thing signified and the signe namely because the body of Christ nourisheth our spirituall life as the bread the corporall life and because of the sure connexion of receiving the thing and the signe in the lawfull vse of a sacrament And this is that sacramentall vnion of the bread the body of Christ which is expressed by the sacramentall speech not that local coniunction which by some is devised 9 As therefore there is one body of Christ properly so called and an other sacramental which is the bread in the Eucharist or Lordes supper so also the feeding on Christs body is of two sortes the first sacramentall which is an external corporal receiving of the signe namely the bread wine the second real or spirituall which is the receiving of the body of Christ and it is to beleeue in Christ and by faith dwelling in vs by his spirit to be engraffed into his body as members ioyned to the head and branches to the vine so to be made partakers of the life death of Christ Wherby it appeareth that they which teach thus are falsely accused as if in the Lords supper they did admit nothing besides the bare and naked signes or participation of the death of Christ or his benefits or the holy Ghost alone excluding

the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am