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
A97309	The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.	Zanchi, Giralamo, 1516-1590.; Winterton, Ralph, 1600-1636.	1659 (1659)	Wing Z7; Thomason E1897_1; ESTC R209936	137,419	420

we break is it not the communion of the body of Christ The breaking and the receiving the blessed bread he calls the communion of the Lord's body because they which eat thereof with actuall faith in the Lord himself grow up together in communion with the Lord himself and with his flesh and bloud Even as they also which with faith embrace the word preached by the Apostles b 1 Iohn 1.3 have also fellowship with the Apostles and that fellowship is with the Father and his Son Iesus Christ DOCT. II. A confirmation of the former FOr as Baptisme is an instrument to inchoate and begin this communion because thereby we are born again in Christ So the Supper was instituted to perfect the same because therein we are fed with the flesh and bloud of Christ that we may grow up in him a 1 Cor. 12.13 For as the Apostle saith by one Spirit are we all Baptized into one body and have been all made to drink into one Spirit DOCT. III. That the furthering and increasing of our communion with Christ is the chief end of the Lords Supper THe Lords Supper was indeed instituted for many other ends to wit that being admonished both by words and signes representing the Lords death and the effusion of his most precious bloud we might call to mind and thankfully acknowledge the great benefit of our Redemption For what saith the Apostle b 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come To these ends therefore serveth it that we may be confirmed in our faith about the remission of our sins that we may be nourished unto the hope of a blessed resurrection that we may be stirred up to give thanks unto God for so great a benefit and to repent us of our sins and last of all to renew our covenant made with God openly and in the presence of the whole Church But because all these tend to no other end but this that we may be more and more united unto Christ and become one with him and that a Gal. 2.20 he may live more effectually in us and we in him b Eph. 5. ●0 being made flesh of his flesh and bone of his bones Therefore we doubt not but the Supper was chiefly and principally instituted for the increasing and furthering this our union and communion with Christ in which is perfected and consummated our salvation Whereunto also serveth the bread and wine being bodily nourishments That we may know it for certain that what the bread and wine is for the nourishing of our bodyes and the preserving of this naturall life such also is the flesh and bloud of Christ for the feeding of our souls and the maintenance of our Spirituall life DOCT. IV. Why the bread is called the body of Christ FRom whence also we may learn why Christ calleth this bread his body Not so as if it were either properly his true body or as if his body were included in it or so as if it were but a bare and naked signe of his body which was broken and crucified for us But because it is a Sacrament thereof and Sacraments as St. Augustine saith are often called by the names of those things whereof they are Sacraments and so is made an instrument of the holy Ghost for the communicating unto us the true body of Christ and for the confirming us in the communion thereof As also the Apostle for the same reason speaking of Baptisme called it not a signe of regeneration but the very laver of regeneration without doubt because a Eph. 5.26 with the washing of water by the word as by a fit and convenient instrument Christ by the effectuall working of his Spirit doth inwardly wash cleanse and regenerate us DOCT. V. That the bread is but improperly and figuratively called the true and substantiall body of Christ WHerefore we doubt not but in the words of the Supper the true and naturall body of Christ is predicated of the bread especially seeing that for explication sake there is added b Luk. 22.19 Which is given for you So that this is a most true saying the bread is Christs body to wit that true boby which was given for us but this is improperly and figuratively seeing that in very deed the bread was given for us but the true body of Christ whereof the bread is a Sacrament DOCT. VI. That the body of Christ is not in the bread really and properly FRom hence also we are confirmed in our opinion that as the bread is not properly the very body of Christ but a Sacrament thereof so likewise the body of Christ is not really and properly in the bread For in Sacraments the things themselves whereof they are Sacraments are not really included although they sometimes receive the names thereof As it appeareth plainly in Baptisme without all controversie in which no man saith that either the bloud of Christ by which we are washed from our sins or regeneration it self is included For neither in the word of the Gospel are included really those things which thereby are declared Now the Sacraments are the visible word But neither did Christ say My body is in this that is in the bread but he used another farre different manner of speaking to wit This that is This bread is my body Now if any one list to be contentious and say that the sense is all one It will follow that if the body of Christ be really in the bread the bread likewise is really properly and substantially the body of Christ which if it be impious once to affirme then cannot the other be affirmed without great impietie And yet we deny not but that Sacramentally it may be so according to the sense in which we say that in the word of the Gospel is remission of sins life and salvation which thereby are declared and offered unto us But forasmuch as by such manner of speaking the vulgar sort are commonly drawn to superstition we judge it fitting to abstain altogether from them and we hold it most mete to use such formes of words as we find recorded in the sacred Scripture DOCT. VII That in the Supper not onely the signes but also the things themselves signified are distributed NOw without all manner of controversie this we hold for a sure position and a certain truth that although the very body and bloud of the Lord are not that is exist not in their own substance and really and properly in the bread wine but in heaven Yet together with the distribution of the bread and wine the very flesh and bloud also are truely offered unto all to be eaten and to be drunk But how Not simply but as the one was delivered unto death for us and the other poured forth for the remission of our sins For the words of Christ in a Iohn 6.51 Iohn are manifest concerning the eating of his flesh

and the drinking of his bloud if any man will have life in him and consonant and agreeable unto the words of Christ are the words of the Apostle also saying b 1 Cor. 11.27 Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the true body and bloud of the Lord. Neither do we doubt but as Christ openly commanded the bread to be eaten so also not long after where he said this is my body he secretly commanded that also to be eaten no lesse then the bread but yet each after it's own manner DOCT. VIII That none but the faithfull do truely eat the true flesh of Christ BUt yet notwithstanding the flesh of Christ is in the Supper offered unto all to eat we believe that they are the true faithfull onely which do truely eat thereof And that for these reasons First because they onely have communion with Christ and so also with his flesh and bloud but others have not neither are they made partakers thereof when they receive the bread Secondly because they onely have the Spirit of Christ by the power of whom alone the flesh of Christ is truely communicated Thirdly because they onely bring faith with them without which there can be no true receiving and eating thereof For neither doth Christ himself truely and really exhibit his true body but to them who as truely believe that his body was delivered unto death for them and his bloud poured forth for their sins as they believe that those words are true THIS IS MY BODY DOCT. IX That Hypocrites eat the body of Christ Sacramentally MEan while we deny not but that even Hypocrites themselves void of true and justifying faith when they receive and eat the bread as the Sacrament of the Lords body may be said in some sort to eat the true body of Christ to wit Sacramentally but not truely and really As the Apostle in like manner saith that all the Corinthians which were Baptized with water were also sanctified and justified to wit Sacramentally as we declared before although they were not all truely made such DOCT. X. That of those that eat there are three sorts and so divers manners of eating FRom whence we are taught that there are three sorts of men of whom there may a question be made whether they eat the flesh of Christ or no. The first is of thē which receive the bread as common bread and not as a Sacrament And these eat not the body of Christ in any sort but are true Capernaites and their eating is merely carnall The second is of them which contrarily eat not the bread at all but yet not out of contempt but believe the Gospel onely and their eating is merely Spirituall The third and last sort is of them which not content onely with believing the Gospel receive the bread also not simply as the first as if it were bare and common bread but as the Sacrament of the Lords body whereupon they may be said also to receive and eat Sacramentally But forasmuch as this may be done by the true Godly as well as by those which are hypocrites and ungodly but yet after a different manner the one sort eating also by faith and the other without true faith Therefore also we say that the ungodly and hypocrites eat onely Sacramentally but the true Godly both Sacramentally and truely and Spiritually and so unto salvation DOCT. XI That by faith onely the true body of Christ is eaten BUt whereas we say that the faithfull onely receive the true body of Christ not Sacramentally onely but also truely we understand it of eating not with the mouth of the body but the mind and Spirit endued with faith and that by the operation of the holy Spirit effectually working in us and applying Christ wholly unto us For it is the food of the mind as a Cyprian Serm. de Coena Cyprian speaketh and not of the belly And as Christ speaketh and St. Augustine expounds it b Ioh. 6.36 It is the Spirit that quickeneth the flesh profiteth nothing And the Apostle teacheth That c 1 Cor. 12.13 by one Spirit we are all Baptised into one body and have been all made to drink into one Spirit And if all our true union with Christ is by the holy Spirit although he with his body be in heaven and we on earth It is necessarie also that the eating be after the same manner For what is it to eat but to receive and unite the food unto thee for the nourishment of that part for which it is appointed Now the flesh of Christ as we said before is the food of the mind and not of the belly Neither truely do we eat the body of Christ any otherwise but as it was delivered to death for us made without bloud as the words do sound and the breaking of the bread doth represent unto us and also as the passeover and other sacrifices were wont to be eaten But now the body liveth and cannot be without bloud As at the first Supper it was neither dead nor without bloud To say then that properly that body doth passe into our bodyes and that by the mouth it is no lesse then sacriledge To what end also is this that as the bread is distributed without the wine and the wine without the bread so also the body without the bloud and the bloud apart without the body is given in the Sacrament of the Lords Supper But that we may understand that the body and bloud in their very substance and as they are in heaven do not passe through our mouthes but are received onely by a faithfull remembrance stirred up in us effectually by the holy Spirit For this is the thing which the Lord required saying a Luk. 22.20 This do in remembrance of me And again b 19. This is my body which is given for you For in so speaking he required faith of them by which they should believe this and by believing eat that is apply it to themselves for the food and life of their souls Wherefore we are verily perswaded that they do truely and not imaginarily eat the flesh of Christ whosoever believe that it was delivered unto death for an expiatorie sacrifice to cleanse them from their sins and so believing embrace with a faithfull mind and apply it unto themselves And whosoever thus eat the body of Christ as dead we doubt not but they are more and more joyned and knit unto it now being living and quickning according to the promise of Christ who having first said c Ioh. 6.56 He that eateth my flesh afterwards added dwelleth in me and I in him DOCT. XII That the opinion concerning the eating of Christs body corporally is not to be admitted as being vain and improfitable Furthermore forasmuch as this manner of eating the flesh of Christ to wit by faith is certain and saving and that other feigned manner of eating by the