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	body_n	bread_n	11,992	5	8.2057	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73323	A fit guest for the Lords table. Or, a treatise declaring the true vse of the Lords Supper Profitable for all communicants, as a preseruatiue against all profanesse and sundry nouell opinions.	Tuke, Thomas, d. 1657.	1609 (1609)	STC 24308; ESTC S125561	48,877	192

not for any present future or foreseene merit of ours If we conquer our selues or offer vp any sacrifice acceptable vnto God we must giue the praise to Christ who hath made vs Kings Priests vnto his Father He is the Altar that sanctifieth all Re● 1. 6. our sacrifices he with the vaile of his most precious blood doth couer al their imperfections And by his death he hath changed the nature of our death so by the vertue of his death he doth conquer sin within vs the cause of death vnto vs. Thirdly we must knowe that those that are in this state of grace redeemed by Christ and sanctified by the Holy Ghost shal so continue without finall or totall falling away till they atteine to the full fruition of the state of glory For the guifts of God are giuen without repentance Christes Ro. 11. 29. sheepe shal neuer perish for he giueth them euerlasting life Satan may batter vs but he cannot beat vs downe Peccatem in est non praeest sin is in the regenerate but Io. 20. 28. not ouer them Viuit non vincit it liues but subdues not Remanet● non regnat it remaines but rules not Bellat non debellat it warres but winneth not For God vpholds Psalme 37. 17. 24. and defends them by his grace his loue is * Ieri 31. 3. ●2 40 constant his couenant euerlasting The Sun shineth alwaies though it be not alwaies seene so the light of Gods loue Iohn 13. 1 continueth constantly to all his children though they do not alwaies discerne it The graces of a man regenerated may be couered as a Rocke may be with water in a mightie tide and yet remaine as touching their habit or nature aswel as the Rocke dooth remaine a rocke A knife may scrape the adamant but not cut it and Sathan may vexe him but he cannot vanquish cut but not kill because the Lord of Heb. 13. 5. life will not forsake him CHAP. 7. THe third part of knowledge which becommeth euery cōmunicant concerneth the sacrament it selfe And heere it is requisite for euery such person to know 1. What a Sacrament is 2. what this Sacrament is why it was ordained otherwise he shal take in hand he knoweth not what and come like an vnbidden guest to a banquet before he be inuited And yet it is to be feared that many do comming and know not well about what nor why like that confused concurse of people at Ephesus who for the greater part knew not wherefore they were come together Act. 19 32. But to the point in hand a sacramēt is a visible signe of Gods inuisible sauing grace or a corporall a visible outward signe seale instituted from aboue to represent and ratifie Gods grace vnto vs in Iesus Christ There be two * Sacrament is ●n a sacrādo dicitur quia per sacramenta deo quasicēsecramur Sacraments of the new Testamēt Baptisme the Supper of the Lord. It is called a Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caena first in respect of the time when it was first instituted which was the night before Christ was crucified secondly because it is a sacred feast or banquet for the soule Now in olde time their feasts were vsually at night The Greeke Latine words aboue named signifie not onely a bare supper but also a solemne feast or night-banquet Furthermore it is called the Lords supper First because it was instituted by the Lord. Secondly because it was ordained for to be a memoriall of our Lords death Thirdly it may be also because it was wont to be celebrated on the Lords day Act. 20. 7. Now the Supper of the Lord is a Sacrament whereby God doth signifie vnto and assure euery one that commeth aright prepared vnto it that as he receaueth eateth and drinketh the bread and wine so surely he shall be made partaker of the body and blood of Christ yea of whole Christ with all his merrits for his preseruation spirituall sustentation and foode vnto eternall life The Author and principall efficient cause of this Sacrament is the Lord ●esus the high priest and the king of his church The ministrant Efficients are onely the Ministers of the word lawfully called to whome the Keies of the Church are committed The matter of this Sacrament whereof it doth consist is two-fold one earthly outward and visible the other is heauenly inward and spirituall That is commonly called the signe and this the thing signified By the signe we are to vnderstand both the element or corporal substance seene with the eyes also the actions or rites vsed according to the deuine institutiō The Elementary signes in this sacrament are two Bread and Wine which two make but one sacrament for they do declare but one action of Christ to wit our whole spirituall nourishment and we know that in one feast there may diuers dishes varietie of drinks be vsed One man hath two parts one body many members one tree sundry brāches moreouer that is not onely said to be one which is simple indiuisible or continued but that also which is perfect Now this sacrament is one as touching perfectiō in as much as by those two signes our perfect foode or reliefe is signified and sealed to vs. Moe signes need not because these are sufficient to shew perfect refection and again if one were wanting the sacrament of perfect nourishment were maimed defaced It is an hungry dinner where there is no meat and a dry feast where there is no drinke The Actions vsed in the lawfull administration of the Lords supper are of two sorts some are of the Minister some of the Receiuer and all significant and liuely The action of the Minister is fourefold the first is his taking of the bread and wine into his owne hands The second is his blessing of them The third is the breaking of the bread and powring out of the wine The fourth is destributing of them The action of the Receiuer is two-fold The first is his taking of the bread and wine of the Minister the second is the eating of the bread and drinking of the wine thus much for the signe The thing signified is that which is meant by the signe and it is two-fold the former answering to the corporall and elementary signes the latter answering to the foresaid actions Of the first sort are the body and blood of Christ signified by the bread and wine Neither must we exclude his whole person for neither the deuinitie without the humanitie nor the humanitie without the deuinitie can performe the worke of mediation But because he suffered only in his humane nature therfore it is only expresly resembled though whole Christ and all his merrits must be vnderstood and not excluded For the merrit and efficacy of his death floweth from his deity from the dignitie of his person as from their proper fountaine And the scriptures by the death

vs in little stead yea it will bereaue vs of all excuse For if we will not labour that we may approoue our selues and that wee may bee approued of God when by proouing of our selues wee finde our heartes amisse and our states but euill and vnorderly wee shew our selues desperately negligent and secure we tempt the patience and long suffering of God wee make our selues more guiltie of our owne destruction wee sinne the more grieuously if wee come to the Lords Table and wee leaue our selues without excuse before God if he iudge vs for comming so We knew our dutie we sawe the danger wee were priuie to our defect and vnpreparednesse Wee neglected our dutie wee weighed not the daunger wee sought not to prepare and approoue our selues we yet went we would goe and so we wittingly ran and rushed vpon the sword of vengeance euen the pike of our owne destruction Moreouer the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated examine or proue doth also signifie to approue or allow and is so taken and translated Rom. 14. 22. and 1. Cor. 16. 3. A man may prooue himselfe and yet not approoue But surely Paules meaning was that a man should approoue himselfe before he came to the Sacrament Therfore I see not but that the word in this place may be taken in both sences to prooue and approue our selues and so it may bee vnderstood in Gal. 6. 4. Now that wee wee may approoue our selues rightly wee must labour that all our works be according to Gods will performed with an honest heart in the name of Christ vnto the glorie of God And that we may doe thus we must labour to bee bathed in the blood of Christ and to be pertaker of his Spirit who may informe our iudgements and reforme our hearts and make vs conformable to the will of God and for to striue to please him in doing that which is good and abandoning that which is euill Let vs therefore brethren not onely prooue but also approoue our selues For one ende of our proouing is that we might labor to approoue our selues and that we might bee approued of God and accounted meete to receiue the Sacrament of his sonne And further we shal reape great comfort to our soules gathering assurance that wee are in Gods fauour in the state of grace out of the state of damnation out of the ranke rabble of reprobates and in the number of Gods elect Secondly I gather that it is not Doct. 4 ynough for vs to haue prooued and approoued our selues before we come but that we ought also in the very act of receiuing or in the very time therof to approoue our selues Paul saith So let him eate that is approouing himselfe and finding himselfe meete and prepared to receiue For a man may examine and approoue himselfe also and yet receiue vnworthily if after his examination and app●obation hee should fall into some capitall and grieuous sin and so receiue before he haue renewed his faith and repentance by apprehending applying the blood of Christ for the remission of it and by the desiring pardon of it and by sobbing and sorrowing for it and accursing it to the pit of hell from whence it came Therefore Pauls meaning is that wee must not onely prooue and approoue our selues before wee doe receiue but also wee should approoue our selues when we do receiue allow of our selues as of prepared Guests in the act and article of receiuing Thirdly I gather that when a Doct. 5 They that contemne or neglect this holy ●anquet contemne and neglect first the comm●ndement of God Secondly the memorial of Christs death Thirdly the communication of the body and blood of Christ F●urthly a meane to strengthen th●ir faith Fiftly they a●● not to be reputed good discipl●s man hath once prooued and approued himselfe and opportunitie serueth that it is not at his choice and libertie either to receiue or not to receiue to goe or to tarry Hee must goe hee must receiue Let him eate saith Paul It is a Precept and not a bare permssion He doth not say Let him eate and drinke if he so please The former wordes are a commandement wherefore then should not these be so likewise The Greeke wordes are of one person and of one mood they are of the commanding or imparatiue mood and they are vsed in one verse about one matter and one in the necke of another It followeth CHAP. 19. EAte of this bread and drinke of this cup. The word bread hath diuers significations in the Scriptures First it is taken for bread properly as in Gen. 14. 18. And Melchizedech brought foorth bread and wine Secondly by it is sometimes meant bread corne or corne whereof bread is made Iob 28. 5. Out of the same earth commeth bread and vnder it there is as it were fire turned vp Thirdly it is put for Manna Ex. 16. 12. And in the morning yee shal be filled with bread that is with Manna as Moses doth expound it in the fifteene verse Fourthly it signifieth sacrifices as in Mal. 1. 7. Ye offer vncleane bread vpon mine Alter Fifthly it is taken generally for all things necessarie for the maintenance of this present naturall life And so it is vsed in the Lords prayer and in Gen. 3. 19. In the sweat of thy face shalt thou eate thy bread that is thou shalt get thy liuing In this place it is vsed in his proper and naturall signification Now our sauiour ordained bread to be the Sacrament of his body by reason of the analogie and similitude of the properties and effects of the signe and the thing signified For First as corporall bread is made of corne so spirituall bread is made of the body of Christ Secondly as bread is baked in the ouen with the heat of the fire euen so the body of Christ was as it were baked with the fire of the Crosse and prepared to bee the foode of the soule Thirdly as bread asswageth hunger and strengtheneth the heart and preseruet● the life of the body so the merits of Christs body stayeth the hunger of the soule and strengthneth it to eternall life Fourthly as bread profiteth the hungrye and not those that are full so the merit of Christs body doth benefit those only that hūger after righteousnes but those neuer a whit which swell with the opinion of their owne righteousnesse and perfect puritie Fiftly as bread distributed amongst many is a token of concord so also the body of Christ sacrificed for the sinnes of many is a token and pledge of his good will towards vs and of mutuall good amongst our selues Sixtly as one the same bread is made of many graines so wee many who pertake of one bread one in a common notion of the Sacrament and receiued to one ende but not one in number are one mysticall body of Christ And it pleased him to make choyce of bread rather then of flesh because he did not respect the colour or externall forme