Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	death_n	separation_n	4,050	5	10.4642	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactan●●●● called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to cōsider mā and it is to be done two waies 1 In his own person 2 In the persō of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmēt of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemou● heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ

you the thirst come vnto the waters Tertul. de Resur Carnis and you shall be satisfied Tertullian hath an excellent saying Sermonem constituens viuificatorem quia spiritus vita sermo eundem etiam carnem suam dixit quia sermo caro erat factus Proinde in causam vitae appetendus denorandus auditu ruminandus intellectu fide digerendus That is Christ appointing the word of life called the same worde his flesh both bicause that the worde is spirite and life and bicause that the worde was made flesh Therefore as the onely way to life Christ is to be desired and by hearing is he to be consumed and by the vnderstanding is he to be chawed and by faith is he to be disgested Athanas de peccato in Spir. San. I doe call to minde what Athanasius saith Dominus aijt quae dixi vobis spiritus sunt vita c. That is The Lorde saith the things which I haue spoken vnto you are spirite and life which is as much saith Athanasius as that which eye hath seene and that which is giuen for vs shall be giuen as the foode and meate of men Wherefore séeing it is euident that Christe is the breade of life something must be spoken of the same and it is to be determined of all Christians what is to be helde for trueth I will for this cause briefly discusse this question in the examining of these principall pointes First what is meant by breade in the Scriptures Secondly howe Christe is saide to be the breade of life Thirdly wherefore he and none other should be this breade Fourthly howe this breade is receiued by vs. To the first which concerneth breade I say thus much I am not ignorant that it is diuerfly taken in the Scriptures yet is all that which may be spoken hereof not so appertinent to the matter as is worthie of very long discourse Breade is taken for loaues of breade sometimes as in Matthew 15. and in Luk. 11. Where the neighbour doth borowe three loaues of the neighbour also the Manna is called bread in Iohn the 6. and by a figure by Synecdoche doth breade signifie all kinde of meate what so euer and so saide God vnto Adam Gen. 3. In fudoré valius tui c. That is In the sweat of thy browes shalt thou eate thy breade So also in Esay Isai 58. Frange esurienti p●●em tuum That is Breake thy breade vnto the hungrie The like may be saide of infinite places in the Scripture Nowe here vpon it commeth by a Metaphor that the worde of God is called breade For as the one féedeth corporally so the other nourisheth spiritually to eternall life and thus doe I thinke that the breade is called the body of Christe by the same analogie For this cause We must take heede in handling the doctri●●●● 〈…〉 we 〈…〉 Christ as the T●●ke as Mahomet that we diuide him 〈…〉 ●under him not as Nestorius 〈…〉 we 〈…〉 not 〈…〉 did 〈…〉 him as 〈…〉 bee 〈…〉 Christians it is easie for you to sée the second thing we enquire after that is to say Howe Christe is called the breade of life And you shall consider thus either properly or improperly are all things spoken of him If properly then also they be such things as cōcerne both the natures of Christ his godhead and his manhood Of which sort are these Epishetes giuen him in the scripture That Christ is God That Christ is man that Christ dyed that Christ was incarnate and such like and that Christ was Mediatour and that Christ is an intercessor and that Christe is made an Attonement for vs. Nowe if Christe be spoken of improperly which must néedes be by a figure and by Anagogen which is a perfect similitude representing that is figured therein Then are all they of that sort whereof I spake before representing him in some one excellent and notable propertie of which condition are these whereas Christe is called the vine the stone the way the doore c. after which manner and by the same figure Christ is called the breade of life in deede and therefore Augustine bringeth in the place of Iohn 6. De Doct. Christ lib. 3. cap. 16. Nisi manducaueritis carnem filij hominis sanguinem illius biberitis non habebitis vitam in vobis that is Vnlesse you eate the flesh of the sonne of man and drinke his blond you haue not life within you It followeth presently An aunswere to the former obiection of the Papist Fatinus vel flagitium iubere videtur signrata est ergo praeciptens passion● Domini esse communicandum suauiter vtiliter in memoria recondendum quod pro nobis care eius crucifixa vulnerata sit which is as much to say What shall we cate his bodie and drinke his bloud he commaundeth vs a wicked and detestable thing It is therefore saith Augustine a figuratiue speach and it commaundeth to communicate and be partakers of the passion of the Lord and to lay vp profitably and commodiously in our remembrances that his flesh was crucified and wounded for vs. To this appertaineth that of Athanasius In sermone in verba illa Christi Quae loquutus sum vobis spiritus vita quod perinde est ac sidiceret corpus meum quod ostenditur datur pro mundo in cibum dabitur c. That is The thinges which I speake vnto you are spirit and life which is as much saith Athanasius as if Christ shuld haue said My bodie which is manifested and giuen for the world If this doctrine were not our fathers could neuer haue bene saued or could neuer be confirmed and saluation could neuer be attained by man shall be giuē as meat to feede vpon that spiritually euerie man may haue something and that Christ may be made a safetie and defence for all and saluation to eternall life Out of this therefore that I haue spoken no man may denye that our Sauiour Christe is called the breade of heauen and the spirituall foode bicause we all féede on him by faith vnto eternall life so that nowe you haue no more to applye it terrestrially or to speake of it grosly or to interprete it carnally or to comprehend it materially as you haue done but to thinke of that saying this is my body as of a thing spoken mystically and by a figure to represent a spirituall meaning by the same The thirde thing I promised to speake of is this Wherefore and for what cause Christ is called the bread of life Albeit an heape and large companie of reasons might be gathered together by which euerie one of them I could proue plainely wherefore Christe is thus called the breade of life yet for that I am not to discourse of at this present copiously but to wade in them as spéedily as I may I will giue you a verie fewe and in especiall these causes 1 First therefore here lyeth

the comparison For as much as mā is not to liue here for euer he hath to learne the way to liue eternally In that Christ doth and perfourmeth that vnto the soule which the breade doth vnto the bodie by materiall breade life is preserued by the spirituall foode Christ saluation is attained by the corporall breade the bodie is nourished by the spirituall meate man is helped by the first we are strengthened bodily by the second we are raysed vp eternally by the first we are maintained to strength mightily by the second relieued by the spirite effectually The one is to kéepe vs here The other is to liue with God the one is for a season in this life the other for euer with the Lord So that this we knowe as bread is to be taken that we may continue so is not Christ to be forsaken least we perish 2 Secondly the comparison holdeth betwixt Christ and the breade For that breade profiteth vs not if it be not vnited to our owne nature if it be not as good nourishment receiued wherevpon we feede to our comfort No more is Christ vnited vnto vs if by faith we beléeue not that he is incarnate or by hope trust not that he hath giuen vs life or by assurance persuade not our selues that he can deliuer vs or by certaine and vndoubted confidence be not made his members vnto glorie 3 Thirdly as without breade man dyeth There is none that feareth god but he is rau●shed and taken vp to God as it were when he pondereth and cōsidereth those spiritual and internall cōsolations which he attaineth by feeding and staying on Iesus Christ so without Christ man falleth as without bread we continue not so without Christ we prosper not It is farre a more liuely and pretious foode of the soule Iesus Christ whome we speake of then is that of the bodie to which he is compared for with this men haue dispensed withall for a season And Elias and Moses did fast a long time without the breade of the bodie notwithstanding as they could not continue but for a time no more may we be long without Christ 4 Fourthly It is an excellent admonition that we haue in that Christe is compared to breade For as breade of all other is most common and most necessarie whereon we stay So is Christ the most rediest in need the most liueliest in force the most strongest in power the most playnest in trueth the most desirous to saue the most valiaunt in death the most bent against Sathan and most readie and most prone to defend from destruction all such as call vpon him There is yet one member and parcell ●ehinde into the which we must looke also And it is this Howe this breade is receiued by vs August in Sext. cap. Ioh. Our sauiour Christ sheweth directly how Iohn the 6. He that beleeueth in me hath eternall life And againe He that commeth to me shall not hunger Therefore Augustine vpon those wordes of Christ rehearsed Spirituall eating of Christ what it is saith Qu●d paras dentes ventrem crede manducasti That is Wherefore preparest thou thy teeth and thy bellie beleeue and thou hast eaten And who séeth not that this spoken is vnderstoode of the sillie creature the poore afflicted soule the hungrie conscience thirsting and gaping after the kingdome of heauen and therevpon it is that Paule speaketh so confidently to the Romanes Rom. ● Who shall separate vs from the loue of God shall affliction shall anguish shall persecution shall hunger shall nakednesse shall trouble shall the sworde c No saith Paul But in all these we ouercome by him which hath loued vs So that I conclude that on Christe Iesus we féede vnto life In Christe we are immouable we stande by him In Christ we liue for he liueth in vs In Christ we dwell who also dwelleth with vs In Christ we are fed with the bread of life and in Christ do we eate vnto saluation glory if we d● it as he willeth vs through faith Séeing we are ariued and nowe haue fully performed the was promised it is required of vs to go further to sée if we may find any other thing worthy either to be spoken of or to confute Not the a man shall thinke it so hard a thing to say any thing against you But bicause the stepping ouer the threshold and casting his eyes into the first elements entrance of your religion he shal scarse tell which way to betake him nor what to speake first all things among you are so corrupted If you looke into that order that I haue taken in speaking to you it shall appeare the this consequently followeth to be handled Whether or no you haue done well A flat alienation of Christ his institution in annibilating the word of the Lord propounding vnto vs your preposterous doctrine of the commixture and mingling the wine water together at the sacrament As for the first institution of our sauiour Christ if but a childe should looke in to it though he could not cōfute you yet he wold chide w e you for your altering the which in so holy reuerend maner Christ ordained Alexander Pope as appeareth in his Decretals De Conc. dis 2. c. in sacramento●um Cap. 5. inacted that bread and wine mixed with water should be offered vp at the sacrifice Your generall Councel held at Carthage saith thus Nih●laliud offeratur Conc. Carth. 3. De Conc dis 2. cap. c. vt in sacramentis quàm quod Dominus dicit hoc est panis vinum aqua mixtum the is Let no other thing be offered then that which God hath cōmaunded which is to say bread and wine mixt with water It is a wonder to sée how these men are blinded for in their decrée they goe against them selues and the written veritie In that they say they will do no more then God willed they did well if they would haue performed it in that they say that his institution was with wine water it is a manifest vntruth there is no mention made of any water at the supper that was vpon the table not in al the Euangelists In the also they cal the supper of the lord a sacrifice in that do they offend to for Christ neuer spake that word of his supper nor his Apostles who were with him but as other your vntruthes so is this brought in of your owne inuention whom we may not beléeue bicause you were many but we will beléeue a few if they speake the truth For a scripture saith Thou shalt not followe a multitude in doing the is euil I am not vnmindful of your councel of Affrike Conc. Afric tertium that decréed the self same But of al other your argument the is made by another general Councel where there is a reason giuen of this thing shal answere for it selfe how they haue ahused the supper of the Lorde

for there is giuen this reason of the commixtion De latere eius aqua cum sanguine egressa Conciliū Wormatiense cap. 4. vinum de vera carnis eius vita cum aqua expressū ostendit Out of the side there gushed out bloud water which doth declare that wine is to be mingled if we will haue life through his flesh with water Who séeth not that this straunge great miracle done when Christ was deade to make a separation betwixt him other men How wicked vngodly the Iesuites are is now seene that defende a lye in so shamefull maner vpon the authoritie of a Pope which was Alexander but they runne from Christ and from his Apostles hath no force at all to proue commirtion at the table For the mixture which they take away from the miracle that was vpon the trée their commixtion is at supper That was when Christ had giuen vp the ghost they should proue that Christ did it when he was aliue at the table That was a miracle to shewe the straunge crueltie of them vpon Christ and the commixtion at the table should haue bene no miracle at al but a custome and ordinance if it had bene done by Christ That was a mixture of bloud and water and what is this that therefore you should mingle wine and water That came out of Christes sides This should be done at their Altar that was for a miracle declared to the faithlesse Iewes this must be obserued in the faithfull Church that was a signe to them of the displeasure of God of their trechery to Christ you forsooth must apply it to a custome to be obserued in the house of God Wherefore if you will kéepe it and retaine it still as vnto them so shall it be a token of Gods wrath and curse vnto you for euermore And though there haue bene sufficient tokens of the displeasure of God shewed vpon you yet the more and the heauier shall they be Augustine did chide the people for not cōming to the table Ambrose was wrath for the slacknesse of thē in the Church Tertullian and Irenaeus do complaine bicause men came not in time to receine the bread and wine and Ignatius Policarp do chid them of Antiochia and Smirna for their slacke and slow comming to the table but beside the Iesuites Papistes and suche like heretikes none keep back the people from comming to receiue as you haue most blindly and ouer wickedly verie foolishly and most peruersely charmed euerie good institution of Christ O that euer you should commit such sacriledge as to kéepe true Christians and the weake members of his bodie from the table I tell you that all forts of people should haue occasion to curse you if you were permitted to goe forward in your diabolicall pretences Thinke you that the great man though he be a Lay man the honourable man though he be a temporall man the plaine man though he be no spirtuall man is not as willing to receiue and as readie to come to the table of the Lord as are you or any other of the Cleargie Then why would you bring in Innouations inlarge your whorish kingdome of Rome and teach vs that it is not lawfull for the Lay man to receiue the supper of the Lord in both kinds I tell you you are but robbers of men destroyers of soules patrons of iniquitie defenders of vntruth such as chop chaunge for your own cōmoditie And there is no one sort of our people but the doore shal be opened to them the way made ready for them we will be as desirous to instruct them to tell them how to come to Christes table as you are readie to withdraw them from the receiuing of so holy mysteries But you men full of iniquitie readie to spill the blood of the simple and to cast away multitudes of people shew vnto me some cause some law some reason some scripture some commandemēt of God by which you may lawfully and by right take away the wine from the breade that is deliuered Is it because Christ ministred to his disciples and not to lay men O wise and of déepe vnderstanding Wherefore do you minister at al vnto them wherfore then let you any come If it be lawfull for them to receiue bread shal it bee lawfull for them to take the wine Why Christ deliuered both ergo they must haue both Christ saide not only take eat but take drink too Christ did not all alone giue the bread for his bodie but he gaue as well the wine for his bloode therefore béeing giuen ioyntly they may not be distinguished seuerally and being deliuered by Christ equally they may not bée cutt a sunder by man vnreuerently Your councell of Constance after Christ 1415. and at their Session in Iune 13. Consilium Cōstantiense By the meane● of Dioscorus B. of Alexandr●● and one Chrysaphius was a Councell held at Ephesus where Entyches the heretike was restored ergo a Councel can doeth erre and so doth this of yours Did forbid to minister in both kinds at the Altar But what of that it proneth not that therefore it was a thing lawefull because they decred it for the Scribes and Pharcsies tooke counsell together against Christ often times and his doctrine as well as you doe against his ordinance and institution Yet may we not iustifie or alow them no more then we dare or be able to thinke well of you And albeit your superstitious Eremites some not all the dayes of their life many not in the space of many yeares did euer receiue the communion yet are they no lawe vnto vs no more then are the Iewes or Turkes that disalowe of all that Christ doeth A simple man may sée you are in a wrong way For both the institution of Christ proueth it The custome of the Apostles aloweth it The manner ordinances in the primitiue Church confirmed it The fathers the Doctors haue defended it our Churche of Englande doeth against you and all other heretikes stande vnto it That the holy communion is to be ministred vnder both the kindes of bread and wine not vnder one Luk. 22.19 It is euident in Luke where as Christ our Sauinur is first saide to giue thankes secondly to haue broken thirdly to haue giuen fourthly the bread fiftly to his disciples then to haue cōmaunded them but what To do the same in remēbraunce of him Then also it followeth the likewise after supper Mark 14.22 first Christ took the cup then spake vnto them then said the the cup was the new Testament in his bloud Then shed for them and for many for remission of sinnes Math. 26.28 as Mathew saith where vppon I conclude this The Institution of our Sauiour Iesus Christ is not to be broken But when he was at supper he gaue the Breade and the Cupp equally to all ergo we must giue the bread and the