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
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

obteyne the euerlastyng lyfe whyche sende vnto you all the father the sonne and the holy Ghost to whome be al honor and glorye worlde wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ An homely declarynge that in the blessed Sacrament of the aultare is the very body and bloude of oure Sauioure Christe AFter that men are once graft in Christ and be made partakers of his death passion amonge other theyr dueties one of the cheife is diligētly to prepare them selues to the worthy receauynge of the blessed Sacrament of the aultare wherevnto are two thynges on our partes requisit as sayeth saynt Basell Basill in his rules good reason confirmeth the one feare the other fayth The feare whiche men must haue when they prepare them selues to come to this sacrament ought to be grounded vpon that terrible sayinge of saynt Paule in the .xi. chapter of his fyrste Epistle to the Corinthians where he sayth 1. Cor. 11. that whosoeuer doth participate therof vnworthely doth eate and drinke his owne dampnation The fayth whiche we must haue in oure hartes when we come to Gods borde is to be buylded lykewise vpon the vndoubted aucthorities of scripture whiche declare moost playnly vnto vs what meate it is that we there eate For the parfyt vnderstandyng wherof let vs consider that our sauiour Christe beynge here on earth dyd fyrst make a solempne promyse of a meate whiche hym selfe woulde geue vnto vs and afterwarde in dede he dyd geue the same accordynge to his promyse In the promyse makynge he sayde as it is wrytten in the .vi. chapter of S. Iohns Gospel The breade Iohn 6. or foode that I wyll geue vnto you is my fleshe whiche fleshe I wyll geue for the lyfe of the world and in the same chapter he also saith My flesh is verily meat and my bloud is verely drincke And as he then promised so he afterwarde perfourmed euen the very laste nyghte that euer he companyed with his Apostles before his death at whiche tyme he toke breade into his handes and gaue thankes and brake it and gaue it to his disciples and sayde Take eate this is my body whiche shal be geuen for you Yf we cōpare the wordes spoken by Chryste when he made the promyse of a meat to be by him geuen vnto vs with those other wordes whiche he vttered in geuyng of the same we nede not doubt of the thynges which he gaue In the promysse makynge he sayde that he woulde geue vs his flesshe in the perfourmynge of the promise he geueth the same sayinge take eate this is my bodie Agayne in the promise making he affyrmeth that the fleshe whiche he would geue vs to fede on should be the selfsame flesh that sholde be geuen for the lyfe of the world and in the performaunce of his promyse he said that the thing which he gaue was his bodye whiche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel consydered which our sauiour vsed in the institution of this most blessed Sacrament shal greatly cōfyrme al godly hartes in the true belefe of the same The tyme was the night before he suffered deathe to signifie vnto vs that this meate being differred to the last day that euer our Sauiour was conuersaunt with his Apostles must nedes be his very body and bloude in dede and such a meate as no other can be in any wyse comparable vnto it Agayne in that our sauiour dyd eate of the paschal lambe with his Apostles immediatly before he did institute this sacrament it most playnely declareth vnto vs that this sacrament is a marueylous worthye mysterye and that very thing which the eatyng of the paschal lambe in the olde lawe did prefigurate for whiche cause whē this was instituted that was abrogated Nether is it with out a meruelouse consideration that Chryst at that heauenly banket would of purpose nother haue the blessed Vyrgyn Mary his mother presente with him nor anye other of his dyscyples saue onely the .xii. Apostles whome he appointed to be the heade ministers of al his misteries here on the earth and specially to be the ministers of this most blessed sacrament and the instructours of al other touching the same Now what meneth it that our Sauiour was not content to offer them this sacrament onely but with the offeryng therof he said also vnto them Take eate take and drinke Do mē vse to offer to other meate and drinke for anye other purpose but onelye that they shoulde eate and drynke thereof but bycause it was his bodye and hys bloude therefore he fyrste byddeth them take and not feare to eate and drynke the same Besydes this it is to be well noted that the three Euangelistes Mathew Marke and Luke doo all three agree in the maner of the institution of thys sacramēt they wrytyng all thre their gospeles at sōdry tymes Chrisosto and Theophilact as Mathew eyght yere after the ascencion of our sauiour Christ Marke .x. yeares Luke xv yeares And where in doubtefull speaches of our sauiour Christ some one or other of the Euangelistes euermore openeth plainely the very meaning of the speches yet touching these words this is my body no one of them maketh any declaration vpon the same but they all leue them to be takē of vs as they sound and as of most plaine wordes they make no exposition or interpretation of them at al. Whyche poynte must be well consydered And therfore note that where Chryst sayde It is impossible for a rych man to entre into the kingdō of heauē bicause the meaning of these wordes may be diuersly taken Marke 10. thereof S. Marke in his tenth chapyter declareth the very meanyng of them saying It is harde for them that trust in there substaunce to be saued Agayne Christ at another tyme sayde to the Iewes loose you this temple in three dayes shal I buyld it agayne And for that the sense of these wordes is doughtfull S. Iohn there expoundeth them and sayeth that Chryst by the tēplement his body whiche should be by the Iewes put to death and by him the thirde daye shoulde be raysed from death to lyfe In the .vii. of Ihon Iohn 7. oure sauiour sayeth He that beleueth in me as the scripture sayeth there shall ryuers of quicke water flowe out of him And bicause this saing is obscure S. Iohn to make it open sayeth that he spake those wordes of the spirit which they that beleued in him should receyue In the .xii. chapyter of S. Ihon our sauiour saieth in this maner If I belyfte vp from the earth Iohn 12. I wyl drawe al thinges vnto my selfe And S. Iohn by and by geueth vs the exposition saying that hereby he signyfyed what kynde of death he should suffer Manye other lyke places are there in the newe testamente the matter of which places is not so highe nor soo nedefull to be ryghtly vnderstanded as the meaning of

the aultare Besydes this the body and bloude of our sauiour Christ as it is in the sacramēt vnder the fourmes of breade and wine maye in that respecte also very well be a remembraunce of it selfe as it honge on the crosse in the vysyble fourme of a mortall man and as it is nowe in heauen in the forme of an immortall man Farthermore when our sauiour sayde Do this in the remembraūce of me he ment they should do the whole ministratiō which he then dyd in remembraunce of hym which whole ministration cannot be accordynglye doone otherwyse but that there must nedes be present the verye body and bloude of our sauioure Christe Obiections ¶ Another common obiection there is gathered of the woordes of Christ Mathew xxvi Math. 26. When he said Poore men ye shal haue alwayes with you but me shall ye not alwayes haue with you Some haue vpon these woordes concluded that the body and bloude of our sauioure Christ cannot be in the sacrament of the aulter for then saye they Christ should be alway with vs. whereof hym selfe saythe the cōtrary ¶ But yf those mē so concluding Aunsvvere would no more but confer sainct Marke and saincte Mathew together touchynge the foresayde woordes of Christ and by that the one Euāgelist sayeth would sincerely iudge what the other ment they shoulde sone perceue this their obiectiō to be of no force or strēgth at al to proue that they thereby goo about to proue For sainct Marke in his .xiiij. Mar. 14. Chapiter fyrste telleth the story of the woman whiche came to Christe and brought with her an Alabaster boxe of moost precious oyntment and poured the ointmēt on his head next he telleth howe certen of the dysciples did murmure and grudge at that facte of the woman and sayd What meaneth this losse and waste of oyntement Might it not haue bene sold for more then thre C. pence geuē to the poore Thyrdely he telleth howe oure sauioure beynge offended wyth the dysciples for theyr murmurynge agaynst the woman and how withall he allowyng and commendynge her facte dyd say in this maner Let her alone Why are ye greuouse vnto her she hath done a good dede for alwayes shal you haue poore men amongest you and when ye shall please you may bestowe your charitie on them but me shall ye not haue alwayes amongest you This woman hath bestowed on me that she had and she hathe preuented to anoynt my body against it shal be buryed By this processe of S. Marke it is euydent that our sauiour in al that his talke had a respecte to the charitie whiche that woman then shewed vpon hym when she poured the precious oyntment on his heade the lyke whereof he sayeth no man should be able to shew on him in time to come meaning that when he should once ryse from death to lyfe and haue an immortall bodye that then he woulde not looke to receyue the lyke at anye mannes handes but that then men myght at their pleasure bestowe on the poore who alwayes are in the worlde in the mortall estate and may by charitye of good folke be releued and comforted In such sorte in dede our sauiour is not nowe amongest vs but the beynge of hys body and bloud in the Sacramēt of the aultar is after another sorte For in the Sacrament he is to fede vs with his body and bloude and not vysybly to shewe him selfe vnto vs as he thē did to his apostles nor to haue ointment poured on him as he then had ¶ Obiection Another obiection is there gathered partely of S. Paule in the .x. of his firste Epystle to the Corinthians where he speaketh of a spirituall meate 1. Corin. ● and spirituall drynke partelye of Christes wordes in the .vi. of Ihon Iohn 6. where he saith that It is the spirite which geueth lyfe and that the fleshe profyteth nothyng partly vpon the common maner of speakyng vsed of the Catholyke churche whiche calleth the Bodye and bloude of our Sauiour Chryste in the sacrament of the aultar a spirituall meate and a spirituall drynke ¶ For aunswere Aunsvvere to which obiection it is fyrste to be vnderstanded that one selfe thing may be bothe spirituall and yet neuerthelesse of a corporall substaunce to As for example the body of man after the resurrection shall as S. Paule wytnessheth in the .xv. chapiter of his fyrst Epystle to the Corinthians be spiritual i. Corin. 15. yet it shal be then the same in substaūce that it is nowe Agayne Manna a meate which God sēt to the children of Israell in wyldernes is bothe in Scripture and of the catholyke churche also called a spiritual meat and the water lykewyse which god gaue them out of a rocke is called a spiritual drinke and yet as well Manna as the water were of a bodily substaunce In the .vi. to the Galathians Galath 6. sainct Paule calleth mortall men liuing then on the earth spiritual Wherefore spirituall is not so to be taken alwayes as to exclude corporall but that thynge whatsoeuer it be may be called spirituall wherin is a worke wrought by god aboue nature For as god is a spirite so are his supernatural workes called spirituall and the thinges also on and in whome such workes are wrought are named spiritual thynges and therefore Manna though it were of a bodelye substaunce yet for that it came miraculouslye from aboue by the onelye power of God and not of nature is and may wel be called a spiritual meate And the dryncke whiche issued oute of the rocke albeit it was insubstaunce very water yet for that God by his omnipotency made it sodenlye to issue out of a rocke it is named a spirituall drynke Oure bodyes lykewyse after the resurrection shal haue in them immediatly of God aboue the power of nature immortalitie incorruptibilitie with other lyke supernaturall qualities and for that cause they shal after the resurrection be spirituall bodyes Nowe then what necessity is there that because the body of our sauiour Chryst in the Sacrament of the Aultar is a spirituall meate therefore it shoulde not be also the corporall substaunce of his body When the catholyke churche doth saye that the bodye of Chryste in the Sacrament is a spirituall bodye it meaneth that it is there onelye thoroughe the almightye power of God and not by the power or manoure of nature Lykewyse when the catholyke churche sayeth that the body of Chryste is to be receyued there spiritually it meaneth not that therefore the verye body of Chryst is not there to be receaued really in very dede For this worde spiritually dothe signifye onely the maner of the receauyng and doth not importe the substaunce of the thynge so receyued Besides this the catholike churche beleuynge that in the Sacrament of the aultare is alwayes reallye the body and bloude of our sauiour Chryst doth yet put a difference in the maner of receauyng thereof and vseth to saye that

to the catholike churche they myght auoyde all daunger and meryte a great deale yet to open further the falshed and noughtines of the heretique teachers in our tyme and howe glad willinge they are to abuse the simplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geuē to them to this ende that if the sayd symple people haue bene infected with the sayd obiections or such like they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation Obiection And to procede herein this is one other common obiection that much troubleth the ignorant people it is to witte ¶ How can the body and bloude of our Sauiour Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vnto it ¶ Ansvvere For aunswer to which obiectiō it is fyrst and principally to be sayd that this obiection procedeth of a vayne curiositie of them whiche rather delyte fondly to talke of this high mystery then to prepare them selues to receyue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fire nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent worde to tourne the substaunce of bread and wyne into his most precious body and bloude in the sacrament of the aultare and yet so to make thys turne that neuerthelesse he suffereth the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstanded that the violence or force that is or may be done to thys sacramente is done onely to the fourmes and qualities sensible whiche in dede are subiecte to passibilite corruption but in no wise to the vncorruptible body bloud of oure sauioure Christ vnder them conteyned Doo we not reade I pray you in the fourth of Mathew howe that our sauiour suffered the deuyll to take hym and carye hym vp into the pinacle of the temple afterwarde to the toppe of an hygh mountayne and yet who doth not knowe that he suffered no vilany thereby at all The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whyt thereby defyled The bodye of mā is with a greater vnion ioyned to the soule then are the fourmes of breade and wine to the body and bloude of our sauiour Christe in the Sacramente of the aultar and yet we know that mortification putrifaction and other suche lyke thinges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauioure Christ was in vnitye of person vnited to hys manhod yet none of the passiōs paines or griefes whiche he sustayned in hys manhod broughte violence alteration or chaunge to hys godhed For the godhed is in alterable vnpassible The simplicity of Christen people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloude of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of breade and wyne dyd wythout al curious talke of the fourmes accidentes bende thē selues to be present at masse wherein the myghtye woorke of consecration is wrought by god and wherin our sauiour Christ also is in fourmes of breade and wyne offered vp to the heauenly father by the priest for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beynge at masse they wyth moost feruent deuotion dyd praye and dyd honour the blessed sacrament of the aulter the body and bloude of oure sauiour Christe and besydes this they dyd oftentymes wyth feare and tremblynge prepare them selues to the worthy receyte thereof and by suche theyr godly behauiour they dyd purchase to them selues greate abundaunce of grace where we by the cōtrary and moost vnchristian behauour prouoke gods wrathe dayly more and more vpon our selues and the whole realme For nothyng soner styrreth God to auengeaunce then the presumption of suche as wyl curiously enter into hys hydden secrettes and therevpō doo contempne all that whiche by theyr feble wyttes they are not able to vnderstande ¶ Obiection Another obiection is of the woordes of our sauioure in the .vi. of Iohn Iohn vi where he saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam eternam That is to saye He that eateth my fleshe and drinketh my bloude hathe euerlastynge lyfe Vppon these wordes they gather that if in the sacrament of the aulter be really the body and bloude of oure sauioure Christ then who so receueth the sacramēt must nedes enioye euerlastyng life But the scripture witnesseth that Iudas receaued it and sainct Paule in the .xi. 1. Corin. xi of his fyrste Epistle to the Corinthians saieth that Who so receueth the sacrament vnworthely receaueth it to his dampnation ¶ Obiection To this obiectiō it is to be aunswered that many sentences of scripture are to be vnderstande wyth a certayne restraynte or limittation as for example the scrypture sayeth Qui credit in me habit vitam eternam That is to say He that beleueth in me hath euerlasting lyfe And in the fyrst Epistle of S. Iohn 1. Iohn 4 the fourthe chapter it is written Quisquis confessus fuerit quoniam Iesus est filius dei deus in eo manet et ipse in deo That is to saye Who soeuer shall confesse that Iesus is the sonne of God in him dwelleth God and he in God There haue bene and are thousandes whyche beleue in Christe and that Christe is the very sonne of God and yet shall not for all that be saued but either for lacke of true belefe in other articles of the christian religion or for lacke of good lyfe shal be dampned This condition than is to be added to the forsayde sentences yf in suche beleif a mā dye and therewith is faythful in the necessarye articles and out of state of all deadely sinne he shall thā with out any doute inherite the kyngedome of heauen So in thys present obiection we muste make a limitation and saye that who so eateth and drynketh worthely c. ¶ To the cōfyrmacion hereof August sermon .xi. De verbis domini Sainct Augustine saieth in hys eleuēth sermō De verbis domini Profecto est quidam modus manducandi illam carnem quomodo qui manducauerit in Christo manet et Christus in eo Non ergo quocumque modo quisquā manducauerit carnem Christi et biberit sanguinem Christi manet in Christo et in illo Christus sed certo quodam modo quem modum vtique ipse videbat quando ista