Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	punishment_n	sin_n	9,230	5	4.9399	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10753	A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.	Rider, John, 1562-1632.	1602 (1602)	STC 21031; ESTC S102958	114,489	172

speech nor difficultie in sence but that the simplest may know Christs meaning You should haue begunne at the 23. verse and so to the end of the 29. verse and that had been plaine dealing Christs institution penned by Paul delivers vs foure observations First Christ his action Secondlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1 Christes action He gaue thankes brake bread tooke the cup c. 2. Christes precept 1. Take yee eate yee 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes proud●e 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caveat Whosoever ●hall eate this bread or drinke this cup vnvvorthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismemb ing or curtalling Christs action precept promise caution delivered out of the text Out of which place I obserue for the Catholick● better instruction and your confutation two things against you in this your skipping and curtalling of th● text First the comforts you conceale from them by this mangling of the text Secondlie the errours you still hold them in in concealing the most part of th● text first by following your Latten translation neglecting the holie tongue the Greeke wherein the holie Ghost pend this institution You tra●slate Whic● shall be delivered for you for which is broken for you Ou● of which I note first you change the tense that is in the Greeke that is the present tense for so wee haue it and you follow the Latten translation which is the future tense Euallage and therefore not so comfortable Christ vseth a sweet figure of the time present for the time to come to assure our soules and consciences that whatsoever Christ promiseth is as surelie to bee performed in his appointed time as if it were alreadie done And this tense Christ vsed to take all doubts from his disciples who in respect of their vnworthinesse might iustlie haue doubted that Christ would not haue died and shed his precious bloud for them they being such vnprofitable servants and miserable sinners But to take away that doubt from them and the Church now hee assures both that whatsoever is promised by him is as sure to be done as if it were alreadie done And this staieth Christs Church and everie perticular member of the same from distrusts doubts grudgings c. in and vnder their severall crosses because they know there is a ioyfull Iubile and freedome for them purchased and prepared and shall as surelie be accomplished as if now it weere performed Now your altring of this particle is depriveth vs of all this comfort Againe you following still your corrupt Latten translation say delivered for you wheras you should say as the Greeke is and as Christ saith Broken for you for this word broken is more Emphatical and piercing then delivered for it is one thing for a man to be delivered or to be betraied for me another thing to be broken in peeces for me Out of this I obserue first the greatnesse of my sinne secondlie the kindnes and exceeding loue of my Saviour In the first that Christs birth and life though both innocent was not sufficient to cleanse my sinne In the second Christ would vndergoe shamefull buffets on the face pricking of thornes vpon his head piercing nailes into his hands and feete a bloudie speare into his blessed side before mans sinne could bee satisfied Gods wrath appeased Sathan death and hell conquered this our living Christ would haue his bodie broken for vs he would not leaue one sigh in his soule for our s●kes nor one drop of bloud in his bodie vnshed for our sinnes These comforts are expressed by this word broken which are not nor can be gathered by this word delivered Another comfort is concealed from the Catholickes in omitting the 25. verse in these words The newe Testament in my bloud Math. 25.40 Heb. 2.12.13.17 Ioh. 10.27 Out of which everie man may gather these comforts to himselfe by particular application First that I am not a straunger to Christ but one of his younger brethren and not onelie well knowne vnto him but also as well beloved of him which appeareth in this that hee did not onelie remember me in his last will but also most freelie and liberallie bequeached vnto my soule and bodie most precious Legacies where wee may finde them registred most safelie kept in Gods booke and daylie pronounced in our Creed as remission of sinnes of both guilt punishment peace of conscience in this life at the latter day rising of my bodie from death and dust afterwards life eternall both to soule and bodie These Legacies be bequeathed and contained in this Testament which he hath not onely sealed outwardlie with Sacraments but also inwardlie with his bloud by faith to assure vs of the performance of his promise and therefore he addeth in me bloud so that all other Testaments Wils B●ls or Pardons which are not sealed with Christs bloud but with lead or wax are but counterfeit labels st●●cht to Christs testament by some false forgeries of p●●ured N●●●ies wherin they doe falselie promis● remission of sinnes and the kingdome of heaven Acts 5.3 These deceivers must be told as Peter told Ananias Why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Ghost In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine d●ath You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament and Christes bloud which I will deliver particularlie if I be vrged but you are deceived and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor their owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud without which there is neither remission of sins nor saving of soules Another comfort you conceale from the devout meditation of everie good Christian which is In rememberance of me Suetonius Plutach We read in histories after Iulius Caesar was slaine Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and pointed out verie Rhetoricallie Caesars bountie to them while he lived but in the heat of his speech he made a pause and shewed thē Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittiezens sawe remembring h●s lo●e presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans revenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then with what Christian courage and spirituall manhood ought we that

professe to bee Christians revenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilesse put him to death these enemies be our sinnes for he died for our sinnes which Rom. 4. the last verse let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie crueltie by mercie hatred by loue covetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell and shed his bloud for our sinnes let the rememberance of his precious death and mercifull deliverance put vs in minde to revenge his death by killing our sinnes which slew our Saviour and endevour to serue him with all thankfulnesse in a life spirituall who hath delivered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me and this commeth by your omitting of that you should not passe without expressing the true tenour of it as you received it of the Lord 1. Cor. 11.22 for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to cover by this course First if you had put downe these words Errors In rememberance of me and till I come these two had overthrowne your carnall presence for if the bread wine must bee received in rememberance of Christ then bread and wine are not Christ substantiallie corporallie and by way of transubstantiation And if Christ be risen as the Angell said math 28.6 and as wee in our Creed confesse and that we must receiue this Sacrament 〈◊〉 his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine And these words doe this in rememberance of mee condemneth all your Masses that be said in rememberance of He-Saints and Shee-Saints Missale Printed at Venice 1494. and no Saints a● your Popes Bishoppes and in rememberance of Pilgrims Marriners women in travaill and mutten o● beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake o● those abhominable abuses vntill I come to the controversie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would cover in leaping over the 26. verse in these wordes you doe shevv the Lords death till he come Chrisosto●● Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestrae beneficij mei This shewing of the Lords death consisteth in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christ● blessed passion which is the remission of sinnes and our reconciliation to Gods favour through his bitter and bloudie passion And this condemneth your foolish May games and Puppet-plaies in your va●●e shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name o● edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Aliare Dei which is the beginning of your Masse vntill you come to the last hoe see missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a comfortable declaration of the Lords death they haue a histrionicall dumbe-shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and figures and Sacramentall phrases in the handling of this controversie if you had not concealed this phrase This cup is the new Testament is my bloud the Catholicks might haue seen your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholickes to imitate And you with vs must either say that Christ vsed a double figure or else most absurdly confesse that not onelie the wine is transubstantiated changed into Christs last Testament but that the challice or cup is transubstantiated into his last testament is his testament substantiallie properlie reallie the accidents of the challice onlie remaining that is to say the height depth weight colour c. Now if you cannot denie a figure in the challice how dare you for the like or worse inconvenience denie it in the bread This you thought to omit hoping thereby to cover this your error But it was ill done to deceiue the Catholicks who so liberallie relieue you so dearely haue loved you And wheras you translate challice for cup telling the people that the challice cōsecrated by you is holier then other vsual cups that Christ vsed in the institutiō a challice no vsual drinking-cup I say in saying thus you shew your self ignorant in the Greek tongue Poterion wherein Christ spake it the Evang. writ it for they all so hath Paul but one vsuall word which signifieth a vsual drinkin● cup and no charmed Challice as you ydlie vain● informe the Catholickes And now to your 27. verse which you would co●ple to your 24. verse which thus you recite ve y co●ruptlie vvho so doth eate vnworthelie c. shall be gu●tie of the bodie and bloud of the Lord but if you ha● meant plainlie and trulie you should haue reci ed a● the Apostles words in this manner whosoever shall ●a● this bread and drinke this cup of the Lord vnvverthel●● shall be guiltie of the bodie and bloud of the Lord. Bread ramaines after Consecration therefore no carnall presence likewise the Cup therefore no● Transubstansiation in either Out of which I obserue that you would cover an● conceale that which overthrowes your carnall presence for if bread remaine after consecration the● there is no carnall presence but bread remaine●h afte● consecration therefore there is no carnall presene And because this verse sheweth to the world that ther● is bread after consecration therefo e you cut off th● part of the verse which is verie deceitfully done An● leaue this word bread out after consecration to blin● the eies of the simple And also you cut off the ne● words to cover other two errors the words be these

Christs owne words to prooue that your round Wafer-cakes vpon your supposed hall● wed Altars are not that true bread Christs flesh which Christ heere speakes of 1. Occasiō The question vvas mooued by some Bellie-gods that tasted of Christs banquet bountie in feeding fiue thousand men vvith fiue loaues and tvvo fishes vvhether Moses or Christ vvere the more excellent and liberall in feeding men 1 FIrst they commend Moses from the greatnesse of h● place and person being Gods Lieutenant to conduct Israel out of Egypt 2 Secondly they commend their Manna from the place whence it came which was the heavens as they supposed 3 Thirdly they commend the bread from the vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saved them from famine therfore they thoght that no man was greater thē Moses no bread to be compared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moses and himselfe to Manna 1 First denieth that Moses was the given of that Manna but that God was the authour Moses onely the Minister 2 Secondlie that it came not from the eternall ki●gdome of God which is properlie called heaven but from the visible clouds improperly called heaven 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserved life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also l fe spiritual in the kingdome of grace life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and 〈◊〉 no more bee found but this bread Christ doth feed vs ●eere in this earthlie wildernesse Iosua 5.12 and raignes for ever with his triumphant Church in our everlasting glorious Canaan the kingdome of heaven 5 This bread Manna so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the s●●e but this bread of life Christ is the true bread Ioh. 6.54 which once beeing received into the soule doth not onelie assure and giue vnto it eternall life but also 〈◊〉 the bodie like assurance of resurection salvation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritual ie And because they were so addicted in Moses time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Th refore Christ deborted them from food corporall to food spirituall Ioh. 6.27 Labor not saith he for the meat that perisheth but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heaven earth 3 Point NOw let vs see according to which of Christ natures h● is called out living Bread whether according to his manhood or godhead or b●th Christ calls this b ead his flesh and Christ his fl●sh are al one therefore Christ his flesh are all on● the same bre●● as our bodies are fed with material br●●d so are our soules fed with the flesh of Christ this flesh hee will gi●e for the life of the world w●●ch flesh is not Christ bodie separated from his son●e as some of you imagine and vntruelie teach not Christs bodie and soule separated from his divinitie but even his quickning flesh which being personally vnited to his eternall s●irit was by the same given for the life of the world not corpora●lie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once o● the crosse as the Scriptures ●ccord for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath b●n shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiving of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourishing power i● compleate Christ God man with all his soule ●●ving merits And neither Manna in the wildernesse nor your ●o●●d Wafer-cakes vppon your supposed hallowed Altars Manna it could not be for it cea●●d manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And 〈◊〉 to the third point The manner how this true bread Christ must be eaten THe meat is spirituall 3 Point and therefore the manner of eating must not bee corporall for such as is the meat such most be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non d●nte In the ep●stle to t● Reader c. which thing being there handled before out of holy Scr p ure● Fathers and your Popes Canons I will onelie referre you thither where you may vnlesse you bee maleconte●ts t● be fully satisfied touching the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeving in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument Whosoever dwels in Christ and Christ in them Ioh. 6.5 35. onelie eates Christs flesh and drinkes Christs bloud B t the true bel evers onelie dwell in Christ and Christ in them therefore the true beleevers oneli● we Christs flesh and drinke Christs bloud The proposit on is Christs owne words Ioh. 6 56. Eph● 3.17 of which it were damnable to doubt The assumption is Pauls Let Christ dvvell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth The fruit and profit that redoundes to the true eaters of this bread of life vvhich is Christ MAnie rich benefits we haue by eating Christ in the manner aforesaid that is 4 Point by apprehending applying and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to the sixth of Iohn Ioh. 6 41.54.50.51 He that eateth this bread I will raise him vp at the last day to life concerning hi● bodi● and hee shall neuer die but liue for euer concerning his soule But an opposition being made betwixt this true bread Christ and this Sacramentall bread

tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence and carnall presence is wicked and horrible howsoever you cloake it with fained titles to blinde the eies deceaue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caveat he giues to Gods Church touching this point In principio cauendum est ne figuratam locutionem ad litteram accipia● c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the l●tter that is the litterall sence killeth But the spirit that is the spirituall sence giveth life For vvhen one take the figuratiue speech for a proper speech vve make the sence carnall neither is there anie t●●ng more fitlie calld the death of the soule Thus you see Aug. teacheth 〈◊〉 you would learne that if the speech be proper the sence must bee litteral● and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the fathers names for to vsurping their names and perverting their doctrine you abuse the Fathers Ber. Serm 3. in ps Qui habitat Fol 63 Col. 2. and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Vnlesse you eate the flesh of Christ c. He asketh the question Quid autem est mand●●are eu●● c●●nem bibere sanguinem nisi communicare passionibus eius ca● conversationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conversation in the flesh And then followeth Vnde hoc disignat illib●tum illud Altaris Sacramentum vbi Dominacum corpus accipimus vt ficut viditur ●l●a pan●s fo●ma in no● intrare sic noverimus pe● eam quam in t●rris habuit conversation in ipsum intrare in not ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the fo●me of bread is seen to enter into vs so we sh●l know Christ entreth into vs to dwell in our hearts by faith by that holie and godlie conversation that he had being in earth Now examine Bernard your owne Abbot though liv●ng in the palpablest time of the gro●est superstition yet he vtterly condemnes your exposition of this place and showeth you that it doth not signifie Christs carnall presence in the Sacrament But as the Sacrament cons●steth of an outward signe and inward grace so bread the outward signe entreth into the mouth and Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart and that by faith not by teeth by beleeving not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diviner part of the Sacrament which is Christ with all his mercies to the soules and hearts of the beleevers not to or in the blasphemous mouthes and stinking stomackes of Jnfidells wicked men dogges cats or other beastes as your owne bookes most wickedly record And if your litterall exposition were true Grose absurdities follow the Priests expositions thē none could bee saved but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle ●●●e vnder Tyrant those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Oste be saved bee they never so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall e●●os●tion contrarie to scriptures and fathers be false horrible to christian ears no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall never giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow neither scriptures not Fathers If with the Fathers you would but obserue duelie the circumstances of the fifth and sixth of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceived in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Agustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinent c. speaketh not one word directlie pertinentlie of the Sacrament The Father saith nihil nothing directs directly yet you against Scriptures and Fathers will wrest the●e texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sin the Lord deliver vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste Verse 51. meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I will discover the trueth which you seeke to cover and let the simple people see how farre and how long you haue deceived and misledde them to the great perill of their soules with wresting the scriptures and wronging the Fathers Christs whole sentence was this I am the living bread which came dovvne from heauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe Iohn 6.50 The bread that I vvill giue is my flesh then you curt all the rest vvhich I vvill giue for the life of the vvorld If you had dealt plainly and delivered Christs words to Gods people without substraction as Christ delivered them vnto you then the people even the simplest of them would not haue so long beene deceaved by you For the former part of the verse and the later concealed by you expound