Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12939	The apologie of Fridericus Staphylus counseller to the late Emperour Ferdinandus, &c. Intreating of the true and right vnderstanding of holy Scripture. Of the translation of the Bible in to the vulgar tongue. Of disagrement in doctrine amonge the protestants. Translated out of Latin in to English by Thomas Stapleton, student in diuinite. Also a discourse of the translatour vppon the doctrine of the protestants vvhich he trieth by the three first founders and fathers thereof, Martin Luther, Philip Melanchthon, and especially Iohn Caluin.; Apologia. English	Staphylus, Fridericus.; Stapleton, Thomas, 1535-1598.	1565 (1565)	STC 23230; ESTC S117786	289,974	537

in the ghospell off S. Ihon. Who eateth my flesh and drinketh my blood hathe life euerlasting Caluin in his institutions and in his cōmentaries vpon that place teacheth thus Who eateth the bread at the communion he receaueth a cundyte pipe by the whiche life is deriued vnto him Marke I beseche you Christen readers howe he hathe altered the wordes of oure Sauiour Where Christ saith Who eateth my flesh Caluin saithe who eateth the bread at the communion and where Christ saithe he hathe life euer lasting Caluin saithe he hathe a cundyte pipe by the whiche life is deriued calling the blessed fleshe of oure Sauiour one person with the godhead a coundyt pype or instrument by the whiche life is deriued from god the Father For that is his meaning as you shall see more plainely hereafter when I come to his heresies attributing life not to the fleshe of Christ as Christ him selfe dothe but to the Father in whom he teacheth life to remaine principally as you shall anon see But nowe to an other proposition Christ saithe I am the resurrection and the life Caluin saythe in his commentaries vpon the sixte off Ihon The Son is as a riuer by the whiche the life abiding in the father is deriued vnto vs. Here again Christ speaking as god and man saith him selfe to be the life For as the general councell of Ephesus charely warneth vs the wordes of the ghospell are all waies to be attributed to Christe as to one person thoughe consisting of two natures ▪ Caluin saithe the life to remaine in the father Where blasphemousely he excludeth Christ making him as a riuer or meanes by the whiche life is deriued vnto vs. But of this we shall haue more occasion to speake hereafter Oure Sauiour after he had sayde in the sixte off Ihon my fleshe is meate in dede and my bloud is drinke in dede expounding those his wordes vnto the carnall Iewes thinking he had meaned his fleshe and bloud after the bare nature of man saithe thus The wordes which I spake vnto you are Spirit and life geuing vs to vnderstande as the lerned Father Cirillus noteth that he spake of his fleshe and blood inseparably annexed to the godhead and one person with the same Nowe Caluin in his institutions affirmeth that by the Spirit of Christe his fleshe is deriued vnto vs and made our foode In the whiche doctrine he separateth the Spirit of Christe from his blessed fleshe geuing vs the one without the other whereas Christ him selfe aboue affirmed that he meaned his fleshe coupled and vnited to the Spirit sayeng the wordes whiche I spake vnto you to witt of my flesh and blood are Spirit and life that is not bare flesh but endued with my Spirit the godhead it selfe nor to be deriued vnto vs by the Spirit as separated from the fleshe or as a cundit pype to conducte the fleshe vnto vs whiche Caluin in his institutions saythe as you haue heard before but to be geuen vnto vs with the Spirit and deite of oure Sauiour iointly and inseparably as they are in him one person and one Christ. Thus you see howe he correcteth and altereth the wordes off oure Sauiour at his pleasure Againe whereas Christe saythe in S. Ihon He that eateth my fleshe and drinketh my bloud hathe life euerlasting promising vs by eating to haue life Caluin correcting the sayeng of oure Sauiour in his commentaries vpon S. Ihon where Christe promiseth life and resurrection by the eating of his fleshe and drinking of his bloud he saythe Christ speaketh not here of the Supper but of the perpetuall communion of him which we haue beside the vse of the Supper And yet that ye maye not thinke he meaneth of any other communion naming the perpetuall communion then the very same whiche we haue in the celebration of oure lordes Supper in fewe wordes after he addeth thus muche And yet I confesse that nothinge is here spoken whiche is not also figured and truly exhibited vnto vs in the Supper Thus he maketh him selfe as sure off Christe withoute the receauing of this blessed Sacrament as when he receaueth it whiche by the cōference of an other place of holy Scripture you shall see yet ones again S. Paule saieth The bread whiche we breake is the participation of the body of our Lorde whereby we lerne in this blessed Sacramēt to receaue the body of Christ. Caluin teacheth vs without the blessed sacramēt to receaue it For in his resolutiōs vpō the sacramēts he hathe these wordes Right as the infidell by the vse of the Sacraments receaueth no more profit thereby thē if he vsed thē not euē so the verite figured in the sacraments is cōmunicated to the faitheful and beleuers thoughe not receauing the signes or sacramēts By this rule we receaue Christ in the supper which before hath b●n geuē vnto vs and dwelleth in vs perpetually And in the .9 article of the same worke he saythe that such as haue before receaued Christ receauing the Sacrament do renewe and continew that which they had before receaued By this his doctrine you see he correcteth the wordes of Christe teaching vs to receaue him by eating his fleshe and drinking his blood And the wordes of S. Paule sayeng the bread to be the participation of our Lordes body by whiche worde he meaneth the blessed Sacrament naming it so of that which it was before as the serpent was called Moyses rodd and the wine water in Cana Galilea S. Paul sayth Who so euer eateth the bread and drinketh the cuppe of the Lord vnworthely he eateth and drinketh his owne dānation geuing vs to vnderstāde that at the receauing of the blessed sacramēt we receaue other life by the worthy receauing other dānation by the vnworthy Now the doctrine of Caluin directly repugneth For thus he writeth in his resolutiōs vpō the sacramēts Farder saith he the profit which we receaue at the sacramēts ought not to be restrained to the time we receaue thē as if that the visible signe as soone as it is geuē vs should bringe vs forthewith the grace of god It may happen that the receite of the sacrament which in the acte profited nothing through our defaulte or slacknes maie afterward bring forth better fruict Thus farre Caluin Cōsider nowe if this doctrine be not cleane cōtrary to the meaning of S. Paul For if as S. Paul saith receauing the sacramēt vnworthely we receaue our own dānation why also in receauing it worthely receaue we not withal incontinently the grace and vertu thereof Againe if by our defaulte it worketh vs dānation as the Apostle saith howe cā it afterwarde auaile vs as Caluin teacheth Thirdly if at the receite of the sacramēt we receaue nothing what shall the bread that Caluin imagineth alone signifie shall it signifie that by eating it we receaue no profit thereby In good sothe it will signifie vnto vs that Caluin mocketh with God and

as a Sacrament hauing efficacy thereunto but to be a signe of that entring to the entent that being first grafte in Christ or being borne of Christen parents by the vertu of Gods promise or being borne of infidels by faith and repentaunce as he teacheth manifestly in his institutions being as I saie thus grafte in Christ before then by baptim as by a sure token we maie be accompted for Christians not made such And this to be his very meaning I will by his owne wordes declare you oute of his Institutions In his chapter of baptim not farre from the beginning thus he writeth Baptim promiseth vs no other cleāsing then by the sprinckling of the bloud of Christe whiche is figured by the water who then will saie that we are cleansed with this water which dothe assuredly testifie that oure true and onely cleansing is the bloud of Christe Lo here he teacheth baptim to figure oure cleansing procured by the sheading of Christ his bloud whiche he calleth oure true and onely cleansing It is most true that by the precious deathe and passion of oure Sauiour we are purged from the sinne of our father Adam and all other actuall sinnes And yet it hath pleased God to vse meanes for the appliēg of this souuerain benefit vnto vs. Those are amonge other his holy sacraments And Caluin him selfe writing vpon S. Paule to the Corinthians saith plainely that by the blessed Sacrament of the aultar Sacrificij beneficium nobis applicatur The benefit of the sacrifice is applied vnto vs. And writing vppon the sixte of Ihon he blameth them which teache the fleshe of Christ to profit vs onely as it was crucified and saieth Quin potius comedere eam necesse est vt crucifixa profit that is Na rather we must of necessite eate it to the entent it maye profit vs which was crucified And againe in in the same place he saieth Nihil nobis prodesset victimā illam semel esse immolatā nisi nūc sacro epulo vesceremur that is It shoulde nothing auaile vs to haue that sacrifice ones offred onles we did nowe also eate of this holy bāquet Caluin him selfe therefore acknowledgeth that not only the passion of Christ suffiseth but that also this Sacrament of Christ his body and bloud must feede vs. The like truly we saie of baptim For as our Sauiour saied Onles you eate my fleshe and drinke my bloud you shall haue no life in you so he saide Onles a man be borne againe of water and of the holy ghoste he shall not enter in to the kingdome of heauen And though Caluin call here the bloud of Christe oure onely clensing yet S. Paule is not afeared to call baptim also Lauacrum regenerationis the cleansing of our new birthe saieng we were saued thereby Againe Caluin him self writing vppon S. Paule to the Romans teacheth no lesse For there he saith that by baptim we are graffed in to the body of Christe and liue by the substance thereof euen as the graffe by the stocke sauing that the graffe kepeth his naturall taste and sape but we kepe nothinge offour owne but chaunge vtterly our nature in to the nature of Christ. Howe then is baptim as he made it before a figure of our clensing and a testimony onely Yow see he cōdemneth him selfe And this I haue thought good presently to declare allbeit beside oure principall purpose leste that the other doctrine of Caluin being apparently plausible might corrupt the vnlerned and well meaning Reader But now to the matter againe In the same chapter of baptim Caluin mocketh at the whole Catholike churche as Pelagius the heretike did a thousand yeares paste teaching that originall sinne is taken awaye by baptim Brefely in the next chapter folowing of his Institutions at the ende thereof he maketh so light of baptim in the children of Christen parents that if contempt and negligence be not on our partes oure children saieth he without daunger may lacke baptim Thus lo you see howe Caluin maketh baptim but a figure and token or testimony of clensing and euen so much maketh he the blessed Sacrament off the aultar comparing it vnto baptim to witt a figure a signe a testimony which a man may as well lacke as haue and withoute the which a man maye as well receaue Christ as with it imagining that these two most waighty and holy Sacramēts for of al the rest he maketh no accompte at all are naught els but as certain markes and tokens whereby Christ may knowe his flocke lest perhaps in seking for them he should misse See to what point oure Christen religion is brought by these newe ghospellers of late yeares Forsothe to mere signes tokens and figures As though we were yet vnder the shadowes off Moyses lawe as though that which happened to thē in figures were not brought nowe to a sure verite as though the coming of Christ procured not better and more present remedies for mans saluation then such as were betokened in the tabernacle finally as though the church of Christ redemed with his most precious bloud were fedde with figures and traded ▪ with signes and tokens as the synagoges of the Iewes was Would Christ thinke we threaten vs damnation for lacke of signes as he dothe for wante off baptim saieng vnto Nicodemus Onles a man be borne again of water and the holy ghoste he shall not enter in to the kingdom of heauen Would he denie vs the life of resurrection for lacke of tokens as he doth for not receauing his precious body and bloud saieng vnto the Iewes Onles you eate my flesh and drinke my bloud you shal haue no life in you Would S. Paule pronounce dānation vpō vs for the vnworthy receauing of a piece of bread as he doth for the vnworthy receauing of Christ his body Was S. Peter deceaued when he wrote that by baptim we were saued as Noe was by water or S. Paul writing that Christ cleāsed his church with the washing of water in the word of life or the whole church in S. Augustins time condemning Pelagius for an heretike for that he denied as Caluin dothe nowe that by Baptim originall sinne was taken awaie We recited you before in this laste conclusion of Caluins whole doctrine touching this blessed Sacrament oute of his resolutions vpon the sacraments that we receiue Christ no lesse withoute the vse off the Cōmuniō thē in vsing it You haue heard there his reasons why Truly he vttereth this doctrine off his not in one or two but allmost in all places of his workes where he treateth of this matter In his cōmentaries vpon the sixte of Ihon where Christ promiseth life and resurrection to those whiche eate his fleshe and drinke his bloud Caluin saithe Nō de Coena habetur cōcio sed de perpetua communicatione quae extra Caenae vsum nobis constat that is Christ preacheth not of the Supper but of

thinge In the same place not many lines after thus he concludeth his doctrine of the B. Sacrament I saye therefore the holy mistery of the Supper consisteth of two thinges to witt the earthly signes setting before oure eyes according to oure caepacite the inuisible thinges and the Spirituall verite figured and exhibited by the signes The matter also of this spirituall verite he expoundeth him selfe to be Christ with his deathe and resurrection And in an other place of his workes writing against the councell of Trent thus he speaketh The bread remaineth bread terrestriall and corruptible but the celestiall body of Christe is ioyned thereunto and hereof saithe he by the authorite of Ireneus this mystery consisteth of two thinges the one terrestriall and of earthe the other celestial and of heauē to witt the celestiall body off Christ and the materiall bread of earthe Hetherto you see Caluin in the blessed Sacramēt to acknowledg no other body of Christ then Spirituall and celestiall euen as the heretike Valentinus did and to coulour his doctrine also by the authorite off Ireneus Now you shall vnderstande that Ireneus writing against the foresaide heresy of Valentinus for the confutation thereof amonge other arguments vseth the common belefe of the Catholike churche touching this blessed Sacrament Oure doctrine saith he is conformable to the Eucharistie terming so this blessed Sacrament and the Eucharistie confirmeth our doctrine for we offer vnto god that whiche are his owne declaring accordingly the vnite and coniunction of the fleshe and of the Spirit For as the material bread receauing the inuocation of god is no more common bread but the Eucharistie cōsisting of two thinges the one of earth the other of heauen so oure bodies receauing the Eucharistie are no more corruptible but haue certain h●pe of resurrection Thus farre Ireneus In the whiche wordes against Valentinus he affirmeth that the Sacrament containeth Christ him selfe whiche consisteth of two thinges or natures being one person to witt of earthely fleshe taken of the virgin and of the celestiall godhead descending from heauen Nowe Caluin bicause he will denie the reall presence of Christes flesh in the Sacrament imagineth the celestiall body of Christ withoute flesh to be ioyned with the material bread as Valentinus the heretike dyd abusing also to that purpose this very place of Ireneus wherein he showeth him selfe other very ignorant of Ireneus meaning and disputation in that place or very malicious in deprauing it after his owne brainesicke fantasie For S. Irene directly reproueth the opinion of Valentinus denieng the incarnation of Christ and his true fleshe bicause in the Sacrament we receaue his true and naturall fleshe and therefore a fewe lines before he saythe Quomodo constabit eis cae Howe wil they be assured that the same consecrated bread is the body of their lorde and the cuppe of his bloud if they denie it to be the Son of god maker of the worlde Doth not here that holy Martyr and lerned Father proue the very flesh and naturall body of Christe against that heretike vpon the grounde of oure belefe touching the reall presence of Christ him selfe in the Sacrament Doth not Caluin taking awaie this grounde of oure belefe and denieng the reall presence of Christes flesh in the Sacrament leauing vs onely a spirituall verite consequently allowe the heresy of Valentinus Againe Valentinus denied the resurrection of oure bodies Ireneus proueth it vnto him by the doctrine of the Sacrament saieng in the same place aboue alleaged Howe dare they saie that oure flesh shall come to corruption and not receaue life which is fedd with the body and bloud of oure lorde Nowe Caluin in his Catechisme in his Institutions and euery where teacheth that oure soule not the body eateth the body of Christ really and truly but not corporally and is nourished there with in hope of life euerlasting Doth not this his doctrine graunting that celestiall foode and onely warrant of oure resurrection to the soule destroie the resurrection of the body as Valentinus the heretike dyd Is he not ones again most manifestly fallen into brokē pudles of olde condēned heresies Our Sauiour saith Onles you eate my flesh and drinke my bloud you shall haue no life in you he that eateth my flesh and drinketh my bloud hath life and I wil raise him vp againe in the later daie Nowe if the soule onely eateth this heauenly foode as Caluin teacheth the soule onely shall haue life and be raised vp at the later daye For the onely warrant of resurrection is the participation of the flesh and bloud of Christe For thoughe the bodies of infidels of heretikes and of euill Christians shall arise again yet they shall not arise to life nor in suche maner of resurrection as oure Sauiour meaneth whiche is as his blessed Apostle S. Paule teacheth vs to put on immortalite to be made incorruptible and to be glorified For so shal onely the true beleuers in Iesus Christ and partakners of this holy sacramēt arise As for infāts baptised though they receaue not sacramētally the flesh and bloud of Christ yet euen as by the faithe of holy church they beleue and are accōpted to haue faithe so by the communion of Saintes and societe of the Catholike churche they are incorporated to oure Sauiour and assured of their resurrection It wil peraduēture seme impossible to the fauourers of Caluins doctrine and prisers of his ghospell that he should euer meane any such hainous doctrine as this is Verely what he thought in consciēce we wil not iudge but what his writings declare● him to be you see I thinke euidently In his Cathechisme labouring to wipe awaie this suspiciō frō him he saieth he hathe a witnes and a warrant of the resurrection of his body and of the saluatiō thereof in that he eateth the signe of life But I praie you could he more manifestly denie the saluation of the body then to attribut it to that thinge whiche can not geue it For what auaileth it for the assurance of life to eate as he saithe the signe of life whiche is nought els but a morcell of bread Where findeth he suche assurāce of life in holy scripture What scripture telleth him that by eating the signe of life his body shal rise to incoruption Christ promiseth vs life and resurrectiō by eating his fleshe and drinking his bloud Is the flesh and bloud of Christe a signe of life Is he not the true bread of life Is not his holy fleshe vnited to the godhead and made one person with god true quickening fleshe and geuing life Surely this doctrine off Caluin vtterly ouerthroweth the resurrection of oure bodies Peter Richier a frenche ghospeller Caluins scholer denieth this fonde doctrine of his Master to witt that by eating the signe of life the body should be assured of resurrection and imagineth an other shifte that the soule being raised spiritually by eating the body of Christe shall