Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	world_n	671	4	4.0250	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

The same waye he misshapeth the argument of the Actes but of that alredie Lastly hee answereth three places of Iohn with an answere and that as wee saye hough inoughe The firste place is I leaue the worlde and goe to my father The second is I am no more in the worlde The thirde is I goe to my father and will praye ●im to send an other comforter to abide with you All this he answereth that Christ be the worlde meaneth his conuersation in the worlde with men to giue or take anye bodily helpe as hee did before his pa●sion It is true that be the world hee maye meane that but that hee meaneth that onely is as vntrue For hee left the worlde as hee went to his father so the text speaketh plainlye But hee went to his father body and soule Ergo hee left the worlde and as hee speaketh in the second place he is no more in the world bodie and soule The last place yealdeth an other argument which how-be-it he is answered sufficientlye yet I can not omitt Christ going to his father did not that in his humanitie which hee sent the other comforter to doe But hee sent the other comforter to abide with them for euer Ergo Christe in his manhoode bideth not with them that is with his Church for euer ● which he most needes doe if he were daylye receaued in the Sacrament The 19. cap. he beginneth with a great contempt of the arguments which he is to deall with Calling them Iudaicall heritical founded vpon manifest lyes some derogatorie to Christs glorie and all without pith or power The peeuish ignorance whereof as hee speaketh in the former chap. he imputes to Maister Robert as the onelie author of them M. Robert is better knowne amongst them to whom I write then that the lauishing tongue of a railing Romane priest whose mouth runnes ouer with the venome of the whoores c●ppe can impaire an hair-breadth of his name As for the arguments which hee in spyte calleth peeuish there is in them more quicknesse and sound pith to beare the conclusion through all the Popes seminaries than there is colour of probabilitie in all Maister Reinolds booke à capite ad calcem that is from the first word before to the last word for euer But to the purpose The first is Of an vnseene vnheard ●orporall presence no spirituall effect can flowe for that is Maister Rob. meaning But the effect of the sacramēt is spiritual Ergo the effect of the sacrament can not flowe from an vnseene vnheard corporall presence This argument is in festino in the second figure so the maior and the minor this Priest lyke a Doctour of the Popes divinity makes no answere The conclusion he condem neth of Iudaisme as making as stronglie against the incarnation death and passion of our Sauiour I would rather there were neither Pope nor Cardinal in the world then that were true Christ came in the flesh to doe a bodely work not onely a spirituall To performe the law to plant the gospell to suffer death and at a worde to offer sacrifice after the order of melchisedech were works to be performed in our flesh And so it was of necessitie that he tooke our flesh subiect to iniuries sicknesse death and all the illes that hell and deathe coulde inflict But Christe in the Sacrament hath no bodelie work to doe and therefore needeth no bodie in the Sacrament to effect the whole worke of the Sacrament This argument for as peuish and pithlesse as it pleased Maister Rainoldes to call it let him doe what hee can will leaue noe roume in the Sacrament for Christs reall bodie The second is that if the breade and wine are changed into the bodie and bloode of Christe there remaineth noe signe of feeding and nourishing which is a thing necessarie to the essence of a Sacrament This argument hee calleth false in euerie pa●te and parcell thereof and flat repugnante to the firste And why for-soothe because if Christs corporall presence can not worke a spirituall effect what neede we a signe of it See the wit of a sophist Is this the sharpnes that some commendeth bee the cleane contrarie if he were present bodily wee neede noe signe of his bodie But now that he is absent in bodie the signe is giuen vs to minde vs of his bodie and the greate worke of our redemption which hee accomplished in his bodie And so the deepe contemplation of that bodie and that worke moued and wakned in vs be grace from Christ worketh in our heartes the spirituall eff●ct of that Sacrament But sait● he the accidents moueth the senses and not the substance as ordinarie meate doth nourish bee meanes of the accidents And therefore accidentes are the signe in the sacrament more properlye then the substance And this hee proueth be the brasen serpent This is like the rest of it his collection is quite contrarye to his text The brasen serpent is a figure of Christe Ergo accidents is a figure of Christe without a subiect Howe so is a brasen serpent an accident No but it hath no thing of a serpent but the externall figure which is an accident Well libelled Sir William Did God ordaine that shape onely to be the figure of Christ The texte saith Moses made a serpent of brasse and set it vp for a signe not the shape of a serpent And because it hath no thing of a verie serpent but an accident will it follow that it is no thing but a bare accident Be such Logicke ye may well defende the corporal presence of Christ in the Sacrament and a greater absurditie then that if a gr●sser and greater coulde be deuised But to Maister Robert his argumente That which can not nourish corporrallie can not bee a sign● of spirituall nourishmente But accidentes of breade and wine ●an not nourishe corporally Ergo the ●ccidents of breade and wine can not be a signe of spirituall nourishment To this hee answereth that meates doth nourish bee meanes of accidentes But that is doubtfull and if it were certaine yet that reason can sounde to no sense but such as haue prostituted their reason to serue Antichrist Meates doth nourish be accidentes Ergo accidentes doth nourish If the Pope him selfe or the fattest Cardinall in Rome were so fed but fortie dayes hee woulde counte accidentes a warish meate He asketh Maister Robert where he findeth in all the euangelistes or the writtinges of Paule that this Sacrament was ordained to signifie spirituall nuriture which saieth hee was indeede apoynted to nourish spirituallie Heare Maister Robert asketh him againe where he readeth in the whole bodie of the Bible that this Sacramente is appoynted in deede to nourishe spirituallie As for the firste Maister Robert needeth no other proofe then the name of a Sacramente for the other I doubt me that euer Maister Rainoldes will ●inde any warrant from God and his word The thirde is if their had beene such a wonderfull

delated to the King bee ane Doctour Austine they wrote to him a confession of their faith most sounde and Catholicke mistake me not I meane not Romane Catholicke but that which Christ deliuered to his Apostles and the Apostles to the Church and the Church to this houre hath kept pure and cleane as they receaued it and vnmingled with the dregges of mans witt But to our purpose they who setled at home gote noe long rest They were dayly and heauely persecuted by the Bishopes Arelatensis Narbonensis Aquensis Albanensis They possessed two townes called Cabriers and Merindoll till our dayes that is to saye till the yeare one thousand fiue hundreth fortie fiue and the vaile of Angroingu● The Bishope had accused thē to the Parliment of Aix for defection from the Catholicke faith The Parliment had giuen out sentence that they should haue beene destroyed man woman and childe And their Towns Trees euerted be the rootes This bloodie sentence laye ouer fiue yeares and was once attempted be the President Casson and afterwa●de forbidden be the King as ouer c●uell against innocent people At last one Mineres Lord of Opede a bloody tyrant and their mercilesse enemie at the request of the Bishope delated them to the King falsly that they were all in armes against his Maiestie and bee moyen of the Cardinal Turnonius got the Kings letters patent to take the forces provided for the English warres to meete them This bloodie monster atchiued with crueltie the thinge which hee had begunne with a lye and put to the sworde those two townes and two and twentie villages about without mercie of sex or age It were horrible and tedious to tell the perticulares Let them who would know that read Sl●idan or she booke of Martyres Onely for a taste hee burned fortie wemen in a barne of which many were with child The like crueltie was vsed againste the rest of them in Piedmōt in Vallies of Angroing Lucern Perouse and Sainte Martynes Aboute the same time Anno one thousand fiue hundreth fortie fiue Thus were that innocent people with the greate regrate of their neighboures destroyed among whome the Lord till then had preserued to himselfe a Church worshiping and seruing him according to his owne word Nowe hauing deduced this doctrine to our owne times it remaineth to open the hidden mynes through the which these men hath drawen this rotten water as out of the well of life where-with this eight hundreth yeares they haue poysoned many milliones of soules The foundation that they laye to raze this monstruous worke on is the wordes of the institution This is my body which is broken for you To mentaine in these wordes a literall sense they pervert the true sense of many places of scripture and to null a figure in this place they force many monstruous figures on other places they denye common sense they pervert nature and at one worde they mingle heauen and ●arth together Before I buckle with their arguments I hope this reason shal satisfie any minde that will heare reason that these wordes are not evident ynough to lead our faith to such a monstruous 〈◊〉 Noe scripture that will 〈◊〉 anad●●●t ●ther meaning is of ●ufficient importance to lead the heart of a Christian to a persuasion contrary to sense and abhorring from nature But these words of the institution wil beare an othe● meaning Ergo these words of the institution are not of sufficient importance to leade the heart of a Cristian to a persuasion contrarye to sens● abhorring from nature That the words will beare an other meaning admitting both a figure and the letter is proued alreadie That the persuasion is monstruous no man seeth not That ●eeing breead feeling bread and tasting bread it is not bread which thou eatest but the very flesh of Christ which thou neither seest feelest nor tastest is againste sense To rend with thy teethe and put downe into thy foule bellie the precious bodie of Christ which was broken for thy sinnes beside Cannibal crueltie were impious inhumanitie And therefore the scripture that must induce the faith to beleeue a thinge so contrarie to faith should be single simple pregnant and vncontrouleable And now to their arguments The first is that all sacraments shuld consist of simple and plaine wordes without ambiguitie but figuratiue wordes are not plaine and simple without ambig●itie Ergo Sacraments shuld not consist of figuratiue wordes Firste this argumente destroyeth vtterly the na●ure of a Sacramente For as August teacheth all Sacramentes are visible signes of vnvisible graces that is seene figures of graces which are not seene As for plainesse figuratiue speeches are many tymes playner then they which are without all figure As for the wordes whereon we stand there is no speeche more vsuall when men presentes themselues be lots then this is I and that is thou Mistake me not I haue proued alredie sufficiently that the sacrament is not a naked figure As for ambiguitie will these men set the eternall worde of GOD to the schoole and ●each him to speake What if the spirite of God will haue his word so tempered that it may be the sauoure of life to them that liue and the sauoure of death to them that dye Doubtlesse his sheepe knowes his voice and hee goeth in and out before them He maketh them rest in greene pastores and leadeth them to the still waters As for his enemies he hath tempered their cuppe with galle and mad● the worde of life to bee a block in their way He hath left ambiguities for heritickes to waken his Church out of the dreame of securitie It is good saith he that offences be but woe to them bee whome they come And in this poynte it is a wonder to see how God hath infatuated the ●ense of these men to seeke a knot in a rushe and to force a senslesse sense on his worde against sense Secondly out of the same words they make this argument That which Christ divyded amongst his disciples was his bodie broken for them But his essential bodie was broken for them Ergo that which he deuided among his disciples was his essential bodie All this we confesse to be most true as our Sauiour spake it that is sacramentallie That which he deuided amongst his desciples was sacramentally or figuratiuelye his bodie which was broken for them that is his reall and essentiall bodie in a figure but not bee transubstantiation or mutation of the bread into his bodie Thirdely they vrge hard this letter I am the bread that came downe from heauen And againe my flesh is meate in deede gathering that therefore his essentiall body is in the sacrament This enthymem I haue done what I can to caste into a syllogisticall moulde for I wou●defaine playe faire playe and displaye their arguments in their best geere But it will not bee for mee without a manifest and seene blemish Yet if it can bee for I acknowledge my owne weaknesse