Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	death_n	sin_n	sting_n	14,249	5	13.0300	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14135	A briefe declaration of the sacraments expressing the fyrst oryginall how they came vp, a[n]d were institute with the true and mooste syncere meaning and vnderstandyng of the same very necessarye for all men, that wyl not erre in the true vse and receauing therof. Compyled by the godly learned man Wyllyam Tyndall.; Fruitefull and godly treatise expressing the right institution and usage of the sacramentes	Tyndale, William, d. 1536.	1548 (1548)	STC 24445; ESTC S118858	29,454	82

gaue thankes and broke it and sayde Take and eate thys is my bodye that shal be geuen for you thys do in the remembraunce of me And lykewyse he toke the cup when supper was done saying Thys cuppe is the newe testamente in my bloude thys do as often as ye drynke it in the remembraunce of me Here ye se by these wordes that it was ordeyned to kepe the death of Chryst in mynd to testyfy that his body was geuen and hys bloud shed for vs And Luke .xxij. Thys is my body that is geuen for you thys do in the remembraunce of me And thys Cuppe is the new testament in my bloud whych shal be shedde for you Loo here ye see agayne that it was instituted to kepe the deathe of Chryste in mynde and to testifye wherfore he dyed euen to saue vs from synne death and hell that we shuld seke non other meanes to be delyuered with For there is none other Actes .4 For as the chylderen of Ireaell stonge of the fyrye serpentes colde haue none other remedy to saue them from present deathe then to go and beholde the brason serpēt hanged vp by moyses in the wyldernes whych lokyng on only healed them euē so yf the styng of daeth whych is synne i. Corr. xv haue wonded the soule with the workyng of the lawe in the conscyences there is none other remedye then to runne to Chryste whyche shedde hys bloude hangyng vppon the crosse And to hys euerlastyng testament and mercyfull Promysse that it was shedde for vs for the remyssyon of our Synnes if thys be stonge wyth conscyence of synne and they coketryse of thy Poysoned nature hath beholde her self in the glasse of the ryghtuous lawe of God there is non other salue or remedi thē to rūne to Chryst immediatli and to the Father throw hym And to say father I haue synned agaynst the and the godly and holy and ryghtuous law and agaynst my brother whom I ought of all ryght to loue for thy sake as wel as my self for geue me o father for the dere sonne Iesus bloude sake accordyng to the moste mercyfull promyses and testament and I wyll axe my brother for geuenes yf the peace I meane be not made alredy and wyll make to my ▪ powre such satysfactyon to hym as shal seame ryght in hys eyes yf he be reasonable or as the congregacyon shuld assygne or faythful men therto apoynted by the congregacyō or such as I he shall agre vppō wyll indeuoure my selfe to do so no more 〈◊〉 the helpe of the grace And wyl submit my selfe to the holsō ordynaunce of the congregacyon acordȳge to the doctryne of the sone Iesus and of hys faythfull apostles for ther is none other name vnder heuen then Iesus geuen to mē that we may be saued by Act .4 Here of ye se that the sacrament is an absolucyon of oure sīnes as ofte as we receiue it where it is truly taught and vnderstande receued a ryght Here of ye se also that as the Ebrewes wrote they re storyes and couenaunts and signes geuing ther signes suche names as cold not but keape them in mynde And as god the father dyd folowe the ensample of the people or they folowynge hym and cōmaunded hys Promysses ▪ couenauntes and prophesyes to be wrytē in gestes Signes and cecrmonyes geuynge them names that colde not but kepe hys couenauntes in mynde Euen so chryste wrote the couenaunt of hys bodye and bloud in bread and wyne geuynge them that name the ought to kepe the couenaunt in remembraūs And hereof ye se that our sacramentes are bokys of storyes only and that ther is none other vertu in thē then to thestyfye the couenauntes and promysses made in chrysts bloud And here of ye perceyue that where nought is vnderstand by the sacrament or ceremonyes ther they be clene vnprofitable And as the circumcisyon in the flesh ther hartes stylle vncyrcumcysed But hatynge the lawe of god and beleuynge in ther oune ymagynacyons were circūcysed vnto theyr great dampnacyon And as they baptised in the flesh only the harte styll vnclene nether beleuyng in chryst for the forgeuenes of ther sīnes Nether loue ther neyboure for chrystes sake are baptysed also vnto ther greatter dampnacyon for though god haue ryght to all men bycause he hath creaed and made man ▪ yet to all such persones by the reason of the sygne and bage and of there owne consent graunt and promysse hath he more ryght to callynge of them the kepyng of hys law And that they trust in hym onlye or to dampne them bycause when they knowe theyr duety or myghte if they wolde the sygne mouynge them and geuynge them an occasyon to axe therafter and yet do not Euen so all that comme to the sacramēt for anye other purpose then it was ordeyned and instytuted for that is to say so fette absolucyon of theyr synnes with a sette purpose to synne no more as nye as they can and to call to memorye the Benefyttes of the Passyon of Chryste with the medytacyon to weak the flesh and strenght the Spyrite agaynste her And to geue thankes ▪ agayne that is to saye to calle to mynde Howe muche he is bounden for Chrystes sake to loue hys neyghbour to helpe hys neade and to beare hys infyrmitye and to forgeue hym if he haue offended and desyre forgeuenes promysyng to amende where vnto Chryste byndeth all that wyll be partakers of hys Bloude The same I saye came therto to theyr greatter dampnatyon I passe ouer wyth sylence the wycked and dampnable Doctryne of these Seruauntes of Mammon whych for lucre peruerte the true vse of the sacramente and hyd it from the people for neante teachyng it to be a sacryfyce instituted of God to helpe the soules of the deade in purgagatory and that it wyll make men ryche and brynge them to such promocyon as Chryst neuer promysed hys discyples but forbadde it them Some wyll say Thys sacrament neaded not Baptisme is Inough Baptysme as a receyuyng into relygyon ther is the couenantes made what we shall do and what we shall haue And Baptyme as a sygne wherby god hath ryght to vs and we to god and to chryst and wherby euery man hathe ryght to call other to do ther dutes and to rebuk them that wyll not Nether owr saluacyon so greately standeth in ther or any other sacramente that we coulde not be saued wyth owt them By preachynge the worde only Neuer the later god as ryght is wyll haue hys benefittes kept in memory to hys glory our benefyte and namely thys benefytte of all benefittes wherin onely the pythe of our saluatyon resteth therfore though the affecte of it be sygnyfyed by baptysme And though we be Baptysed to beleue in the death of Chryst and to dye wyth hym by mortyfyeng of the flesh yet doth thys sacrament thorow the rehearsynge of the couenaunt and breakyng of the breade pouryng oute of wyne much more

god which hath promysed Math. vii If we seke we shall fynde wold sende vs true interpreters of hys sygnes or sacramentes And he that beyng of a laufull age obserueth a ceremony and knoweth not the intent to hym is the ceremonye not onely vnproffitable but also hurtfulle cause of sinne In that he is not careful and dylygent to searche for it he there obserueth them wyth a false faith of his owne Imagynacyon thynkyng as all ydolaters do and euer haue done that the outwarde worke is a sacryfice and a seruice to God The same synneth yet more deper and more dampnable Neither is ydolatry any other thīg thē to beleue that a vysyble ceremonye ys a seruice to the inuysyble god whose seruyce is spyrytuall as he is a spyryte And is none other thynge then to knowe that all is of hym and to truste in hym only for al thynges and to loue hym for hys greate goodnesse and mercye aboue all And oure Neyghboures as oure selues for hys sake vnto which spyrytuall seruing of God to brynge vs to were old ceremonyes ordeyned These be nowe sufficyente concernyng thyntent and vse of the ceremonies and how they came vp Nowe let vs consyder the woordes of thys testament and promysses as they be rehearsed of thre Euangelistes mathew marke and Luke and of the apostle paul For Ihon which wrot last touched nothyng that was suffisyently declared of other Mathew in the .xxvi sayth thus as they sate Iesus toke brede and gaue thankes and brake and gaue hys dyscyples and sayd take and eat thys is my body And he toke the cuppe and thanked and gaue it them sayynge Drynke of it all for it is my bloud of the newe testamente whych shall be shedde for manye for the remyssyon of synnes Fyrst ye se by these wordes that the body was geuē to death the bloud shed for the remyssyon of sīns that for many But who are these mani verely they that turne to God to beleue in him onely and to endeuoure thē selues to kepe his lawe frō hense forth whych many yet in respecte of them that loue not the law are but very fewe and euen that lytle Flocke that gaue them selues whollye to followe Chryst wherfore yf any man thynke he beleue in Chryst and haue not the lawe wrytē in his hart to consent that his duety is to loue hys brother for Chrysts sake as Chryst loued hym And to indeuour hym selfe so to doo The fayth of that same man is vayne and bylte vppō sād of hys owne Imagymacyon and not vppon the roke of godes worde for hys worde vnto whych he hath bound him selfe is that they only which turne to god to kepe hys Lawes shall haue mercye for chrysts sake drīk of it al for it is my bloud of the new testamēt for it is that is to say the drīk that is in the coppe or yf ye lyste the cuppe is my bloud of the new testamente taking the cuppe for the drynke by a maner of speakyng vsed in al tonges ●s when we saye I haue dronk a cuppe of wyne we take ther the cuppe for the wyne My bloud of the new testamēt that is to lay my bloud for whose shedynge sake this new testament couenaūt forgeuenes of synne is made you The old testament made betwene god your father in mount synay in whyche lyfe was promysed to them only that kepe it and to be the breakers death wrathe vengeauns to be accursed only no mencyon made of mercy with cōfyrmed with bloude Exodi xxiiij Moyses offered halfe the bloud to god and sprynkelyd the people with the other halfe to confyrme the couenaūt and to bynde both partyes Neyther was ther anye couenaunt made that was not confirmed with bloud as it is rehersed Ebre ix and as we se in the bookes of Moyses whose custome of bloudshedyng was not only to confirme those old couenaūts but also to be a prophecy of the bloud that shuld be shedde to confyme thys testamente That olde cruel and fearfull testamēt whych drawe the people away they durste not abyde the voyce of the thunder nor the terrible syght of the fyer ▪ But went stode a farre of was cōfyrmed with the bloude of calues But thys newe ande gentle Testamente whyche calleth agayne and promyseth mercy to al that wyll mend as it is a more better testament so it is confyrmed with more better bloud to make menne se loue to loue agayne and to be a greater confirmacyō of the loue promyssed For yf he gaue vs hys sonne what wyll he denye vs yf god so loued vs whē we were synners and knew him not that he gaue hys sōne for vs how much mor loueth he vs nowe when we loue agayne and wolde fayne kepe hys commaundementes in the olde couenauntes the people were sprynkeled with bloude of calues wtout in ther bodyes to bynde them to kepe the law elles were bound vnto iust dampnacyon for the breakyng of it Here it is sayde drynke of it euery one that your soules wtin maye be sprynkeled washyd thorow fayth wyth the bloude of the son of god for the forgeuenes of sȳne to be partakers of a more easy kynde testamēte vnder which yf you synne thorowe fragylyte you shal be warned louingli receyued to merci yf you wyl turne agayne and amende Marke in the .xiiij. as they dyd eat Iesus toke breade and blessed and brake gaue them and sayde Take you thys is my body And he toke the cup and thanked and gaue them and they dranke of it all And he sayde Thys is my bloud of the newe Testamente there is all one wyth Mathewe and to vnderstand as aboue Luke in the .xxij. He toke breade thanked and brake and gaue them sayinge Thys is my body that shal be geuen for you this do in remēbraunce of me Like wyse the Cuppe when he had Supped saying Thys cuppe is the newe testament in my bloud whych shal be shed for you Here is also to be noted that the cause of the instytucyon was to be a memoryall to testyfye that Chrystes body was geuen and hys bloude shed for vs and agayne wher Mathew and marke sayd thys is my bloud in the newe testamente Luke saythe Thys cuppe is the newe testament in my bloud which shal be shed for you Thys is a straūge speakynge and farre from the vse of oure tōge to call the Sygne and confyrmacyon with the name of the thyng that is sygnyfyed and confyrmed The testamentis that Chrystes bloud is shed for our sinnes And christ saith Thys cuppe is that testament sygnyfying therby that the thyng that is mēte by thys ceremony is that we beleue that hys bloudsheadyng is the remyssyon of oure synnes whych is the very testamēt Paule .1 Cor. x. sayth on thys maner I delyuered vnto you that I receaued of the lorde How that the lord Iesus that same nyghte he was betrayed toke bread and gaue thankes and brake