Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	eat_v	show_v	4,020	5	5.4880	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01464	A detection of the Deuils sophistrie wherwith he robbeth the vnlearned people, of the true byleef, in the most blessed sacrament of the aulter.	Gardiner, Stephen, 1483?-1555.	1546 (1546)	STC 11591.3; ESTC S102849	86,410	306

communicamus eius carnē ac diuinitatem participamus communicamus etiam dum inuicem vnimur hac communione Quandoquidem enim ex vno pane participamus omnes unum Christi corpus vnus sanguis concorporei christo existentes mutua inuicem membra efficimur Omni igitur cautione obseruandum est ne ab hereticis participationē admittere sustineamꝰ sed nec illis dare Et enim ne detis sancta canibus dn̄s inquit neque proijcite margaritas uestras ante porcos ut non participes erroris malae eorum fidei efficiamur condempnationis Si uerò omninò est unio nobis ad Christum inuicem nobis cum est denique omnibus omninò eadem nobiscum consentionem et uoluntatem participantibus etiam unio est Ipsa enim unitas ex libera animi electione fit non absque nostra sententia uolūtate Omnes enim unum corpus sumus quod ex uno pane participamus vt inquit diuinus apostolus Exemplaria uerò futurorū dicuntur nō tāquam uere non sint corpus sanguis Christi sed ꝙ nūc per illa participamus Christi diuinitatem tunc autem intellectualiter per solam uisionem THe good and all good saithe Damascene and t● excellyng good god beynge altogether goodnes wolde not suffre the same goodnes that is to saie his verye nature to remaine sole withoute participation made thereof by other And therefore god firste made the intellectuall and heauenlye vertues After that the visible and sensible world and then man of a nature that hath both sense and vnderstandynge So all thinges whiche be made of god be so farre forth partakers of his goodnes in that they haue all a beynge for of hym and in hym selfe all thynges be not onely for that he brought thē from nothing to haue a beinge but also for that his operation continuynge lykewise conserueth and mainteineth all thinges that he made But in this participation suche thinges aboue other participate as haue lyfe which communicate of gods goodnes not onely in that they be partakers of their beinge but also of their lyfe Reasonable creatures forsoth besides beinge and lyfe furthermore participate of gods goodnes in that they haue reason which reasonable creatures be somewhat more nere and familier vnto god then the other and yet god so excelleth all aboue all proportion as neither can there be comparyson with hym nor iudgemente of hym Neuerthelesse man a reasonable creature and constitute in fredome with the gyfte of free wyl receiued therwith also power and facultie through his owne choyse and election to be vnited to god continually yf he had remained and perseuered in that goodnes that is to say the obedience of hym that created hym But after man had transgressed the precepte of hym that made hym and was thereby subiecte to death and corruption the maker and workeman of mankynde such is the tendernes of his mercy beynge made in all thinges lyke vnto vs was made man withoute synne and so vnited to our nature And bycause he had delyuered vnto vs his owne image and spirite whiche we haue not preserued and kepte he hathe taken vpon hym oure nature thenne poore and weake to the intente he shoulde pourge vs and make vs incorruptible and restore vs alsoo againe to be partakers of his godhed deitie It behoued moreouer not onely the fyrste fruytes of our nature to be brought to be partaker of the better but also all y e hole kynde of man suche as are wel willyng both to be borne againe with a newe natiuitie and nourysshed with a newe meate agreable to y e natiuite and so with endeuoure to attayne the measure of perfection wherfore by Christes natiuite that is to saye his incarnation and baptisme passion and resurrection he hath delyuered our nature frome the synne of our firste father from deathe also and corruption And beinge hym selfe made the cheife and first and as it were the firste fruites of resurrection he hath appointed hym selfe to be the waye forme and example to this ende that we folowynge his steppes shulde by adoption be made the chyldren heyres of god as he is by nature and so become coheretours with hym for which purpose as I haue saide he hath geuen vs the seconde natiuite whereby as we beynge borne of Adam resembled Adam enherited thereby curse and corruption So beinge borne of god we shulde resemble hym and shoulde atteyne by enheritaunce incorruption blessynge and his glory And bycause Christe is the spiritual Adam it is semely that oure natiuite shulde be spirituall and lykewyse also our meate In asmusche also as we be doubble that is to saye of body and soule and so not of one single nature but compounded it was mete oure byrth shulde be doubble likewise and our meat dubble also Our birth then is giuen vs by the water and the holye ghoste The meate forsothe is the foode of lyfe our lord Iesus christ that descended from heauen For our lorde Iesus Christe when he shulde take on hym his death wy●●lyngly for vs in the nyght in whiche he gaue hymselfe he ordred a newe testamēt to his holy disciples and apostels by them to al othe● y t bileue in him In a chambre ther●●fore of y e holy gloriouse Syon eatynge the olde paschall with his disciples and fulfillynge the olde testamente he wasshed his disciples feete giuinge them therin a token of holye baptisme Afterwarde breakynge bread gaue it to them sayeng Take ye eate ye this is my body that is broken for you in remyssion of synne Lykwyse takynge the cuppe of wyne and water ▪ deliuered it vnto them sayeng Drinke of this al this is my bloud of the newe testamēt that is shedde for you into remissiō of synnes Do this for remembraunce of me For as often as ye eate this breade drinke this cuppe ye do shew forth the death of the sonne of man and confesse the resurrection of him whiles he cōmeth If the worde of god be lyuely and effectuall and all thing y t our lord wold he made If he saide Be y e light made and light was made Be the firmamēt made and the firmamēt was made If the heauens be establyshed by y e wo●de of god and also the strength and vertue of them is lykewyse establyshed by the breathe of his mouth If heauen and earth water fier and ayre and all thournamente of them be perfited by the worde of our lorde and not onelye these but also man him self a beast of al other most renowned spokē of If the essentiall word very god wyllyng so to be was made man and made the pure and vndefyled bloud of the holy and perpetuall virgin to be hys flesshe withoute any seede of man Can not he make the breade his body And the wine and water his bloude He saide in the beginning Let the earth bring forth grene

sayenge Quod ante pedes est non vident coeli scrutantur plagas that is afore the feete they se not and serche the costes of the heauen The deuyll tempted christ in a rare miracle to make of stones directly breade whiche to be the power of god the deuill then confessed and yet god dyd it not bycause it shulde not haue furthered his glorye to the deuyl who was indurate Neuertheles god whose power ruleth gouerneth and tempereth the workes of nature doth cōtinuallye in the worke of nature make of stones breade when corne is nouryshed of the stones and stones altered and resolued into erth whiche nourisheth the corne sedes and encreaseth the same and lykewyse in other workes of nature sheweth dayly manifold wonders of his power whiche we consyder not because they be commēly done and onely for raritie and newenes maruayle when we maruayle at y e is done and not for the thinge And herein the deuill vttereth his sophistrye and maketh vs forget that is continuallye done before our eyes and by impossibilite of our carnall imaginacions in thinges aboue our capacitie seduceth vs and deceiueth vs in the beleef of goddes high mysteries and specially in the misterie of the sacramēt of thaulter wherby to hynder vs and depryue vs of oure great comforte and consolation in the same wherein God instituted Memoriam mirabilium suorum escā se dedit timentibus eum that is to say a memorie of his maruailes gaue hym selfe mete to them that louingly feare hym THere resteth now to open the deuils sophistrie in the peruerse croked craftie expositions of dyuers places of scripture y e saienges of holy writers and of such wordes as be attribute to singifie and name that moost blessed sacrament vnto vs wherin hathe ben moche paine taken moch craftie imaginacion deuised to abuse the simple vnlerned wyttes and vpholde in errour the maliciouse arrogant and newe fangled iudge menetes As touching scriptures I wyl passe ouer the fransies of them who writhe the principall theife texte This is my body frō consecration of the sacrament to the demonstration of Chrystes body there sittinge and then mynistringe vnto the apostels where in they declare their malyce that they care not to chaunge the right sense with any other were it neuer so fonde and false The truth they abhorre and seke vtterly for lyes them they embrace who so euer bring them and leane to suche exposycions of the scriptures as helpe to the subuertion of the truth But let vs consyder how sophistically they handle the wordes that Christ sayde Do this in remēbraunce of me for here is made a greate matter of the word remembraunce whiche they saye declareth that Christe him selfe is not presente in the sacrament and that the sacrament is but a memorye of hym but a remembraunce of hym And here the deuyll lurketh in a litle worde but for in often repetition of remembraunces the but is taken in and the speache goethe rounde as though the wordes imported that the sacramente is but a remembraunce of Christ In whiche speache if but were lefte oute as the scripture hath it not the worde memory or remembraunce is nothinge repugnaunt to Christes presence in the most blessed sacramēt For seing christ is the eternal word of god and descēded frō heuen into earth not only to suffre for man but also to declare the wil of god to be obserued folowed and obeyed vnto of man whiche wyll of god beyng taught vs by Christ we shulde not forget but day and nyght w t the benefites also of christes passyon remember therw t the wil of god taught vs in the same passion can there be so effectuall a memoryall of Christes death teachynges declared and taught in y e same death as if with the eyes of oure faith we se present the naturall body of our sauiour christ the selfe same body that suffered If y e hearing of christes death entringe at a mannes eares or the seyng of a picture or image grauen representing christes deathe to y e bodely eyes doth styrre vp mans memory to haue remembraunce of that is done by christ for hym how moche more doth the liuely presence of christes natural body styr such as perfytely beleue the p̄sence of the same to the remēbraūce of christes passion And if among men where honest loue reigneth as betwene y e man wife such as be godly conioyned in maryage they vse to leaue for memory of eche other in their absence an image of thē selues as lyuely set forth as mans crafte can attayne knowynge by experience that y e image styrreth vp the memorie most effectually Shulde we not thinke that oure sauiour Christ moch more affected and ioyned in loue to his spouse the chyrch than any man is to his wife hath lefte the same churche his spouse a most perfitte image of him selfe that is to say hym self for a memorye who by his omnipotencye can exhibite and present hys very ymage hys owne verye bodye without chaunge of place or leauynge his seate in heauen when as oft as it pleaseth hym Who also so loueth his churche as we haue cause to thīke he wold do it and by scriptures maye vnderstand yf we close not our owne vnderstandynges that he doth it in dede in this moost blessed sacrament wherein his presence dothe most effectually styrre vp in good mens hartes such a remembraūce of hole Chryst hys benefytes and preachynges together as in thys mooste holye communyon good men be so comforted so strenghtened so confyrmed in Christes doctryne as thereby shall in their manours theyr hauyours theyr conuersation and lyuynge shewe and sette forth in them selues christes deathe with hys resurrection also whyles the day of iudgement when shall be Chrystes seconde commyng in maiestie and glorye And thus the holy vertuous man Basile expoundeth the wordes of saint Paule As often as ye eate this bread and drink the cuppe of our lord ye shall shew the death of our lorde tyl he cometh which wordes of s Paule declare the strēgth of this heuēly foode to worke this effecte and brynge forth such frute in vs not that euerye man receyuyng the sacrament shulde with his tonge then make a sermō how Christ dyed for vs whyche the presence of the sacrament it self preacheth yf men vnderstande who is there present and this poynt shuld be learned at ones and so perfitly beleued as it neaded not to be learned againe For it is the grounde foundacion and begynnyng But the sermō preaching and shewing of Christes deathe of suche as receaue thys mooste blessed sacramente worthely shulde be in their maners and lyuynge theyr loue and charitie theyr contempt of the worlde and desyre to be with god wherby shuld appere that by receiuing this most preciouse fode we remember christes death passion for vs practise it effectually and frutefully in vs. For suche only celebrate this holy communiō with an effectual