Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	receive_v	son_n	4,380	5	5.7638	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14813	Twoo notable sermons made the thirde and fyfte Fridayes in Lent last past, before the Quenes highnes, concernynge the reall presence of Christes body and bloude in the blessed Sacrament: & also the Masse, which is the sacrifice of the newe Testament. / By Thomas Watson, Doctor of Diuinitie..	Watson, Thomas, 1513-1584.	1554 (1554)	STC 25115.3; ESTC S119557	86,731	390

Christ dydde eate his body drynke his bloude in the mysticall supper neyther figuratiuely as he did in the paschall lambe nor yet spirituallye as we do by fayth then it is certayn that he eate it only sacramentally whyche is not only in signe as the sacramentaryes expounde the worde but in truth vnder a sacramēt wherof the substaunce is the reall and natural bodye and bloude of Christ our lord After thys sorte wryteth Chrysostome of Dauid sayinge thus Non contigit Dauid gustare talem hostiam neque particeps fuerat sanguinis dominici sed legibus imperfectioribus educatus neque tale quicquam exigentibus tamen ad euangelicae philosophiae fastigium peruenit animi moderatione It neuer chaunced to Dauid to tast of suche a sacrifice nor he was not receauer and pertaker of our Lordes bloude but being broughte vp vnder lawes not so perfecte and requiringe no suche thyng yet by the moderation and tēperaunce of his owne mynde he came to the hyght of all euangelicall diuinitye Here is playne that Dauid didde neuer taste and receaue Christes bloude as we do in the gospell and yet Dauid did receaue Christes bloude figuratiuely being partaker of the sacrifices of the old law which were figures of christes bloud and also he dyd drynke of the same bloud spirituallye as we do whose fayth was as good or rather greater then ours Therefore there remayneth one other way that we drinke of it which was not graunted vnto him that is to say verely and really in the sacramēt To auoyde this place well they must haue moo solutions then they haue inuented yet for neyther figuratiuelye nor spirituallye will serue it were beste for them to yelde to the trueth and confesse that it is there really the very same substaunce of his bloude y t was shedde vpō the crosse thoughe not in that forme for the relief of our weake nature whyche els could not susteyne it And further then this S. Augustyne sayeth Si dixerimus Catechumeno credis in Christo respondit credo et signat se cruce Christi portat in fronte non erubescit de cruce domini sui ecce credit in nomine eius Interrogemus eum manducas carnem filij hominis bibis sanguinem filij hominis nescit quid dicimus quia lesus non se credidit ei Yf we shall saye to one y e learneth professeth our fayth being yet not baptized doeste thou beleue in Christe he aunswereth I beleue and he dothe signe him selfe with the crosse of Christ he beareth it in his forheade and is not ashamed of the crosse of hys Lord Loo be beleueth in hys name But lette vs aske hym doeste thou eate the fleshe of the sonne of man and drinke the bloud of the sonne of man he can not tell what we saye for Iesus hathe not beleued committed him selfe to hym Besyde other thynges that may be fruytfully gathered of thys place for oure erudition I note but this one that a mā beleuyng in Christ professing the fayth of Christe wyth hys word and worke and for that cause eateth Christes fleshe drinketh his bloude spirituallye yet he wote not what the eatyng of Christes fleshe meaneth whereof Christ spake in the .6 of saynt Iohn But we that be baptized are admitted to oure Lordes table we know by our experiēce what it is to eate Christes flesh and to drinke his bloude for to vs Christ doth truste gyue him selfe to the other that beleue as wel as we he doth not committe him selfe Wherby I conclude beside the spirituall eating of Christ by faith there is also a real eating of him in y e sacrament by the seruyce of oure bodies to the confirmation in grace and sanctification both of oure bodies and soules And concernyng the drinkyng of Christes bloude reallye ▪ S. Cyprian writeth an other argument whyche I thynke can not be auoyded by anye figuratiue speaches he sayeth thus Noua est huius Sacramenti doctrina scholae euangelicae hoc primum magisterium protulerunt doctore christo primum haec mundo innotuit disciplina ut biberent sanguinem Christiani cuius esum legis antiquae authoritas districtissimè interdicit Lex quippe esum sanguinis prohibet Euangelium praecipit ut bibatur c. Origen also wryteth thys same thyng very playnly vpō Numeri hom 16. The Englyshe is this of Cyprian The doctrine of this Sacramente is newe and the euangelicall schoole taught this lessō first of all this discipline was neuer knowē to the worlde before oure mayster Christ who was the firste teacher of it that Christen menne shuld drynke bloude the eating of which bloude the aucthority of the olde lawe dothe mooste strayghtly forbidde for the law forbiddeth the eating of bloud the gospell cōmaundeth bloude to be dronken c. Now this is most certeyne that the lawe dyd neuer forbyd the drinking of Christes bloud figuratiuely but dyd cōmaund drinke offeringes whych were figures of this bloude and the Iewes drank of the water that came forth of the stone whyche was a figure of the bloude that came foorthe of Christes syde which bloud as Chrysostome sayth is in our chalyce Id est in calice quod fluxit è latere illius no● sumus participes y e same thinge is in the chalyce that slowed oute of Christes syde and we are partakers of the same Nor the law dyd neuer forbyd the drynking of christes bloude spyrytuallye by fayth but sette forth the fayth of Christ beyng a scholemayster to Christ poyntynge to hym in whome they shoulde beleue and receaue all grace But to make short the lawe forbadde the externall and real drynkyng of bloude whych the gospell commaundeth sayinge excepte ye eate the fleshe of the sonne of man and drynke hys bloude ye shall not haue lyfe in you and drynke ye all of thys Thys is my bloude of the new Testament Therfore it foloweth necessarelye that the drynkyng of thys bloude is not figuratiuely nor yet only spirituallye but reallye by the seruyce of our bodyes ▪ as Chrysostome sayeth Si uiderit inimicus non postibus impositum sanguinem typi sed fidelium ore lucentem sanguinem ueritatis Christi templi postibus dedicatum multo magis se subtra hit Yf oure enemye the deuyll shall see not the bloude of the figuratiue lambe sprynkled vpon the postes but the bloude of Christe the trueth shynynge in the mouth of the faythful much more he wyll runne away There is a place of the prouerbes whych as diuerse authors do expounde maketh much for the real presence of Christes bodye and bloude in the Sacrament the place is this after the greke whych these authors folowed Cùm sederis ad mensam potentis sapienter intellige quae apponuntur mitte manum tuam sciens quia talia te oportet praeparare When thou sytteste at the table of a great man vnderstand wysely what thinges are set before thee and

▪ of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenaūt with you he sayeth not This is the bloude of the newe Testamēt But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estima●ion 〈◊〉 ours is beyng as they saye but ●are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y ● ●rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacramēt of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictū panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude ▪ hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp thē that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coni●ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chaūge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quāuis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non solū anima per spiritum sanctum in beatam uitam ascenderet uerū etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought frō our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by ta●ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued frō the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they cōsidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome

beastlye lyuing adultery disobedience sacrilege and open conspiracye to the subuersion of them selfes of that state vnder whiche they lyue The scripture cryeth Nolite omni spiritui credere beleue not euery spirite but trye and proue the spirites yf they be of God or no for many false Prophetes are abroade in the world One waye to trye thē is to marke the ende of their conuersation ▪ and the example and fruyte of their liues as S. Paule sayeth Quorum exitum conuersationis intuentes eorum imitamini fidem folowe their fayth the ende of whose conuersation ye haue sene We haue seene what is the ende of this newe teachynge carnall and detestable liuyng conspiracye and treason The other fathers of whom we learned oure fayth were men whom the corrupt world was not worthy to haue these authors of this newe opinion were menne that were not worthy to haue and enioy the world of whome saynt Peter wryteth Magistri mendaces and so forth Lying maysters that bryng in sectes of perdicion and denye that Lord that bought thē as they do in this matter of the sacrament bringyng vpon them a spedy perdition and manye shal folowe theyr wayes through whome the way of truth shal be sclaundered and blasphemed and in couetousnes by feyned woordes they shal make marchaundise of you to whome iudgemēt ceasseth not and their destruction slepeth not We be also warned by S. Iohn of this matter sayinge he that remayneth and abydeth in the doctrine that the Apostles taught he hath the father and the sonne Yf anye come to you not bringing this doctrine do not receaue hym into your houses Here he dothe teache vs to auoyd them that professe any other doctrine then such as al faythfull men vniuersally thoroughout the worlde haue receaued and professe whych is not the doctrine that the Sacramentaries preache Finally consideryng the promisses of Christ to his church that he will be with them too the worldes end and that the holy ghost shall leade them into all truth then may we iustlye saye that yf this our fayth be an errour it hath preuayled vniuersallye not one hundreth yeare but two thre foure yea a thousand yeare more then that euen to the ascensiō of Christ as appeareth by the testimonies of all holye writers and then may we say Lord yf we be deceaued thou hast deceaued vs we haue beleued thy word we haue folowed the tradition of the vniuersal churche we haue obeyed the determinations teachynges of those bishops and pastors whome thou hast placed in the Churche to staye vs in vnitye of fayth that we be not caried away with euerye winde of false doctrine Therfore yf we be deceaued it commeth of thee O Lorde our error is inuincible But good people we are sure God deceaueth no man let vs al beware we do not deceaue our selfes as S. Iames sayeth Thus hauing spoken somthinge of y e scriptures as this short time wold permit there remayneth also the seconde thing whiche I sayde moued me to continue in this fayth whiche is the aucthorities of auncient fathers that haue flourished in the preachyng of Gods trueth in all ages with aucthorities I thinke verelye in no age haue bene so curiously sought so diligently found out so substantially wayed as in this our time And all this is because the oppugnation of the trueth in this matter hathe extend it selfe not only to the scriptures but also to the doctours and to euerye particle and title of the doctours whose writynges haue bene so scanned and tryed that yf any thyng could haue bene gathered and piked out of their bookes eyther by liberall writing before this misterye came in contention or by misconstructiō of their wordes or by deprauation of their meaning that could seme too make agaynst our faith herin it was not omitted of some but stoutly alledged amplified inforced and sette forth to the vtter most that their wyttes could conceaue whyche yf god hath not infatuat leauing them to speake so as neyther fayth nor reason could allowe lyke as they haue with theyr vanities seduced a great sorte the more pitye so they shoulde haue vndermined and subuerted the fayth of a great manye mo y t were doubting falling but not cleane ouetrhrowen thankes be to almightie god Of these aucthorities although with a litle study and lesse laboure I coulde at thys tyme alledge a great numbre yet consideryng the shortnes of the tyme whiche is almoste spent I shal be cōtent to picke out a fewe ▪ whych do not only declare the minde of the aucthor but also conteyne an argument to proue conuince y e truth of our fayth suche an argument as neyther figuratiue speache nor deprauation of the wordes or meaning can delude And first I shal begyn with the weakest that is with the suspicion of the gentyles Tertullian in his apologye teacheth how the gentiles didde accuse the Christen men for killyng of younge chyldren eatyng of theyr fleshe he sayeth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported accused as moste mischeuouse and wycked men for the sacrament of killinge of children eatyng theyr fleshe and drynkyng their bloude Eusebius also in his story of the churche wryteth of one Attalus a martyr who beynge roasted in an yron cradell wyth fyre put vnderneath when the sauour of hys burnte flesh came to the smellynge of the people that looked on he cryed wyth a loude voyce to the people Lo this is to eate men which you do whyche fault ye make inquisition of as secretly done of vs whych you cōmit openly in the midde daye By this accusation we may vnderstand that our Sacramentes and mysteries in the beginning of the church were kept very secrete bothe from the syghte and knowledge of the paganes that mocked and skorned them and also of those that were Catechumeni learners of our fayth and not yet baptized for manye greate causes whyche I shal not nede to rehearse nowe And yet for all the secrete kepyng of them being so manye Christen men women as there was they could not be kept so secret but that some ynkelynge of them came to y e eares of those that were infidels vnchristened insomuche that where as in dede and verye trueth by the rules of oure religion we dydde eate the fleshe of Iesus Christ our Lorde and drynke his bloude ministred vnto vs in the sacrament the gentiles as thei were curiouse to know new thynges so they came to knowledge of the rumoure of our doynges and eyther by the bewrayinge of some false brethrē or els by y e simplicitye of other that of zeale without knowledge wold haue conuerted the vnfaythfull too oure fayth heard secretlye that we Christen men in our misteries dyd eate mans fleshe drynke mans bloude whyche they for lacke of fayth and further instruction beganne to compasse in their wyttes howe it was possible so