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	drink_v	eat_v	34,694	5	8.1582	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15874	A briefe rehersal of the death resurrectio[n], [and] ascension of Christ gathered together oute of ye foure euangelistes and actes of the apostles by the most godly and great learned man Huldriche Zuinglius, written first in Latin, and now tra[n]slated into Englishe, that such as vnderstande not the Latin tongue should not wante the vse of so worthy and profitable a treatise. Perused and allowed according to the order appointed in the Quenes maiesties iniunctions.	Zwingli, Ulrich, 1484-1531.	1561 (1561)	STC 26135; ESTC S106617	105,568	216

that frō henceforth I shall not eate and drynke wyth you after the accustomed maner I shall with my bloud being shed confirme that testament which somtyme I established with Abrahā but after a new sorte not by the bloud of beastes as it was in the olde tyme but by myne owne bloud Neither shal my couenaunt stād with the Iewes only but with al mankind This worde braunche or fruite of the vine is a paraphrases of wyne and doth signifye not onely that to be wyne which Christ dranke in the cuppe and gaue vnto his disciples but it also declareth that it was bloud but such as came out of the vine and not powred out of his body as if a man would say this is of the fruite of wheat he shoulde by circumloqution signifie bread and therwithall declareth that it is not onely bread but also it is bread made of wheat and of no other graine For there is also bread made of Rye and of Otes c. And this emphasis haue all parephrases and specially the Hebrew parephrases So whē Christ calleth himselfe the sonne of man Therfore he saith henceforth I wil no more eat nor drink wherfore it is likely Christ him self also dyd eate and drinke namely after this sort but after an other sort and newe that is to say after my resurrectiō I wil thē eat with you whē as you shall eate with me at my table in the kingdom of my father but not after that sort as bodies are wonte to be fed but in the state of immortalitie Therfore the kingdom of god is either the time after the resurrection or els a more full knowledge of Christ The kingdom of God or els the eternal life after this life in the which the faith full shall eate and drinke vppon the table of Christ wiih Christ that most swete drinke of immortalitie as appeareth in the .xxii. chapi Luke As concerning the sence of these wordes of Christ this is my body and of the foode of the soule we haue spoken inoughe of in an other place Let vs not dispute how the bread is made the bodye of Christe but lette vs rather remember the benefitte performed vnto vs by the bodye of Christe that being inwardly satiated in our minds we may lift our hartes to him which sitteth at the right hand of the father that is in a certain limited place in heauen that we may loue one another that we may liue innocētly that we may geue thākes vnto the Lord and walk worthely in our vocatiō To eate of the body of Christ is none other thing but to beeleue that his body was geuen to the death to make satisfactiō for our sinnes To drinke the bloud of Christe is nothing els but to beleue that Christ his bloud was shed for the washing away of our sins neither is there any other eating of the bodye of Christ then that which is done by faith of the which Christ speaketh in the 6. chap of Iohn neither can it be done of any but of the godly But the eating of the simbolical and mistical bread is common both to the godly and also to the vngodly althoughe after a diuers sorte For there be some which do eate the bread of the supper vnworthely and drinke the wine vnworthely and by that meanes do get vnto themselues death and iudgement that is punishmēt And those although they eat drink with their mouth the sacramēts of the body bloud of the Lord yet neuerthelesse they eate not the body of Christ neither do they drinke his bloud vnlesse they will make Christ a lyar which farre be it from the euerlasting and infallible truth whē as he saith They which eate my fleshe and drinke my bloud abyde in me and I in them There is none I thinke that will affirme if he haue his right wittes that this agreeth with the vngodlye but as for the godly they do not onely eat with their teath the signes neither haue they ●are signs but besides the eating of the signes whiche is done with the mouth of the body they are inwardly fed in their mindes with the body and bloud of Christ by the eating of faith which faith the spirit of Christ kindleth within thē at such tyme as much to whō it pleaseth him For the operatiō of his spirit is not boūd to the signes neither is grace so put in them that it shuld be brought vnto them as it were in a wagon but Christ that chief and eternall bishop doth feede the faithfull with his body and bloud the minister only administring the sacraments outwardly vnto whome he setteth before their eyes putteth in remēbraūce and declareth the grace of god he bringeth it not to them he geueth it not neither doth he distribute it to thē Therfore a faithful mind doth receaue the body and bloud and hauing receaued it the spirite of God doth with heat disgest it poureth it into the inwarde bowels of the soule of the which springeth a maruelous and inwarde refreshing vnto a godly mynde when we celebrate therfore the Supper of the Lord or thankes geuing let vs remember that only sacrifice which was offred vppon the crosse with thankes geuyng For we are admonished that by the flesh and bloud of the onely begotten sonne of God offred vppon the crosse for vs we are redemed from euerlasting death and that the same are made to vs spirituall foode to norish and kepe vs in euerlasting life for as much as Christ hath offred vp himselfe a most acceptable sacrifice for vs vnto the father in geuing his body to the deth powred forth his bloud to wash vs wtall it is wholy our partes to meditate and to preache abroad so great a loue and so wōderfull great a benefit and to geue thanks for so liuely a death and by that meanes our faythe will more encrease towardes God the father also his loue and good will towards vs will be more and more kindled Moreouer we are admonished by this most holy Supper to offer and vowe our selues wholy bodye soule vnto Christ for a sacrifice considering that he hath suffred death to restore vs vnto life and desire not to lyue nowe to our selues but to Christ Finally the remembraūce of the body geuē and of the bloudshed is therfore set before the church of Christ in the holy signes of the supper that by the same it might more certainly receaue as it were a certain priuy tokē of her redemption and might cal into memory that we are so compacte by faithe into one bodye that we are made the members of one head Christ It is therfore mete that we bee bound together with a singuler charitie amōgest our selues and with doyng good one to an other Let the death of Christ therfore neuer slip out of our heartes let vs alwayes remember that Christe is wholly made oures that we should also be his by faith and charitie and our neighbors by charitie

he loued them I Told you before that Iohn toke the Passe ouer for the day folowing the eatyng of the Lambe the Euangelist dothe Rhetorically amplify the excellēcy of Christ that his lowlines might the more depely be knowē He saieth Iohn which knew al thinges he whiche knew the houre of his death he to whom the father had geuen all thinges into his hands which came from god c He I say washet● the feete of his disciples Let all prophets byshops gouernors of common weales and leaders of the people learne of this teacher fayt● loue care towards those whiche are cōmitted vnto them Christ loued his euen to th● death he neuer forsaketh them he neuer ceaseth after he had once begun to loue them h● was obediēt vnto the father euen to the death that he might set before vs an example of humilitie and weldoyng c. ¶ Now on the first day of the feaste of vnleuened bread the disciples came vnto Iesus saying vnto him where wilte thou that we prepare for thee the Passeouer he said go into the city prepare for vs to eat the Passeouer there but they said where shal we prepare Iesus aunswered goe into the city vnto a certain man behold there shall meete you entryng into the city a mā bearing a pitcher of water follow this man into the house wherin he entereth and saye you to the good man of the house The maister sendeth vnto thee my time is at hand that I should eatin thy house the Passeouer wyth my disciples wher is the lodging wher I shall eate the Passeouer with my disciples And he will shew you an vpper chāber which is large trimmed and prepared there make it redy for vs. So his disciples wente forthe and came to the city found as he had saide vnto them and they made ready the Passeouer NOthing is done here by chance nothing is done rashly all things are foresene and ordained by the prouidence of God without beginning All thinges are gouerned by his counsell and will These thinges are therfore writtē by the Euangelist that we might vnderstand that Christ was not compelled to die by violence or of necessitie but of his own free will and by the wyll of the father and bicause that all the shadowes of the old Testament vanished away in Christ it is declared also that Christ is that Lambe which is prefigured in the old Testament as Paule teacheth in the 1. Cor. 5. ca. But this word Passe ouer is taken diuers waies sometymes properly for that passing or slippyng ouer of the Angel in Egipt whē as he slew the firste begotten of the Egiptians but spared the Israelits vpon whose dores the bloud of the lamb was sprinckeled sometimes it is takē for the festiuall day it selfe and sometimes for the lāb which is killed and that by denominacion as here when he saieth to kill to eate or prepare the Passeouer So this worde Passeouer is put for the Lambe agayn the Lambe is called the Passeouer Gen. xvii when as it was only but a memoriall of the passing ouer So the breade is called afterwards the body of Christ whē as it is but the token of the body circumcision is called the couenaūt Gen. xvii of the which couenaunt it was but the signe We learne here the pouerty of Christ who not hauing where to put vnder his head is cōpelled to prepare his supper with hys disciples in other folkes houses after the manner of the poore ¶ And when euen was come Iesus came with the xii and when it was time he sate doune and the xii with hym and he said vnto them I haue earnestly desyred to eat this Passeouer with you before I suffer For I say vnto you henceforthe I wyll not eate of it any more vntill it bee fulfilled in the kingdome of God and as they wer eating Iesus toke the bread geuing thankes brake it and gaue it to his disciples sayeng Take and eate this is my body which shal be geuen for you do this in remembraūce of me and taking the cup he gaue thankes and sayd Take this and deuide it amōg you this cup is the new testament thorowe my bloud whiche is shed for you for I saye vnto you that after this I wil not drinke of this fruite of the vyne vntill that day when I shall drinke it new with you in my fathers kyngdom they al dranke of it JT is exactely described of all the Euangelistes how Christ did institute the sacramēt of his body bloud after the figuratiue supper that he might declare that the figures of the old testament were accomplished and finished in him and that all thinges were renewed that they mighte haue in memory his wonderfull great benefit geuen them in the crosse no lesse thē the old fathers had in eating of the Passeouer that the newe might be agreable to the olde and that light might succede darkenesse He sheweth first with how great a desyre he did eate this supper with them namely wyth a vehement and a most feruent desire for this figuratiue speache in Hebrew is I haue desired or in desiring that is I haue desired with a wonderful great desire to eate this Passeouer that is this memoriall Lambe and I haue no lesse desired to eat with you this new supper in the which I commēd vnto you the memory of my deth to be celebrated of you for euer For as often as Paule expoundeth as ye shall eate of this breade and also drinke of this wyne you shal be myndfull of my death Let the memory of this benefitte neuer slippe from you let it neuer be forgotten lette it alwais remain in your hearts Let your mouth alwais declare and shew forth this preache you this euery where celebrate thys without ceasing and geue wonderfull great thankes for this For it is not meete that you shoulde at any time put in obliuion my deathe seyng that I haue with so great a desire suffred deth for you which am so desirous of your saluatiō that I do euen geue awaye my life for you I w●ll suffer my body to be nayled to the crosse as a sacrifice for your sinnes and I will shed my bloud to wash you withall I do so muche esteme you that I am redy to redeme you by my death from euerlasting death I do set before you signes of this benefite and of this redemption whiche being eaten of you shall renew the memory of me vnto the which signs I gaue the names of my body and bloud that they might the more strongly moue your senses My deathe is your lyfe if so be that you beleue that by my death I haue appeased god for you and that my bloud hath washed away your sinnes this shall norishe and fatten you inwardly This beyng weighed with a true faith shall make mery and pacify your myndes Take therfore and eate do this in remēbraunce of me I go now from you so

in his deth Therfore let vs not be wrapped with the businesse of this life lette vs not be defiled with worldly desires let vs run by patience in the battell which we haue set before vs hauing an eie to Iesus which is the capitaine of faith and finisher who setting before himselfe ioye suffred the crosse contemning reproches and rebukes let vs diligently consider that he suffred such gainsaying of synners that we beyng weried in our myndes should not faynt Let vs thinke how vile a thing it is to shrink away from such a capitayne or for vs to bee so sluggish when as he fighteth so strongly so valiauntly Let vs consider how euil it becommeth the members to be proud high minded and enuious when as the hed doth so hūble it selfe and is so feruent in charitie Let vs also weighe how great infamy it is for a capitaine to take vpon him so many woundes lastly of all death ii Tim. ii Act. xiiii Eccle. ii Iacob i. Ioan. xiii the souldiors to be a slepe and geue themselues to rioring whosoeuer therfore will liue godly in Christ Iesus must prepare themselues to suffer persecutions and by many tribulacions must striue to come to euerlasting life they must abyde in the feare of god and prepare their myndes to temptations and kepe thēselues pure frō this world Christ hath geuē vs an exāple that we shuld do euen as he hath done Luke 22. ¶ Now the feaste of vnleauened bread drew nighe which is called the Passeouer namely after two daies IT was commaunded vnto the Iewes that on the feaste daye of the Passeouer Exod. xii xiii xiiii when they did eat the lambe they should eate vnleauened cakes 7. dais after which figure Paul openeth in the 1. Cor 5 sheweth that we must purge the old leauē for that a littel leauē doth leauē al that is mingled with It is meete for such as ar born of new by Christ to liue a new innocēt life that they may be as it wer a certain new dough vnleauened For our Passe ouer Christ saith he is offred vp a lamb without spot Let vs therfore celebrate this festiuall day not with old leauen neither with the leauē of malice wickednesse but with bread wantyng leauen that is with sinceritie and truth The Passeouer of the Iewes hathe a figure of the libertye whiche should come by Christ for euen as in the old tyme god saued the children of Israel in Egipte frō the murther with which the Egiptians were punished namely whose doores were sprinckled with the bloud of the Lambe and after that he led them forth with a mightye arme safe and sound thorow the red sea and so deliuered thē from the most greuous yoke of Pharao So also he saueth those by Christ whiche beleue from euerlasting deth and hath deliuered thē frō the power of darkenesse trāsferryng them into the kingdome of his beloued son Colo. i. by whō they haue redemptiō namely remission of sinnes by his bloude Iohn i. and this is the cause why Christ would die at this time that we might vnderstand that is that lambe of god whiche should take away the sinnes of the world and they which are washed with his bloud shuld be safe frō the destroyer Iohn iii. for so God loued the worlde that he gaue his onely begotten sonne ●or it that euery one whiche beleued in hym might not perishe but haue life euerlastyng Iohn v for they which do beleue in Christe doe come vnto no iudgemēt or punishmēt but haue passed frō deth to life yea although thei wer dead yet shall they haue life in him which is the resurrection and life But where as Marke saieth it was Easter and Mathew Iohn ●● after two daies shal be Easter Luke expoundeth it and saith the festiuall day of the Passeouer drewe ●ere or was at hād that is it should be shortly namely after ij dayes It is therfore a preuēting of the time But the feast of the Passeouer by Iohn doth seme to be the day followyng the eatyng of the Lambe So the daies of swete bread are put for the Passeouer bicause they came both togethers ¶ Then the highe priestes and the elders were gathered together in the house of the high priest whose name was called Caiphas consulting togethers howe they might take him and kill him by guile but they feared the people and therfore thei said amōgst themselues not on the feast day lest peraduēture there be a commotion made by the people THen this woorde then is not referred vnto the time in the whiche he speaketh these thinges but to the tyme wherein they were gathered together The audacitie of the flesh is here to be noted which whē it goeth about to lye in wait against the truth it consulteth diuers wayes and in those counsels choseth and obserueth occasion and tyme for the purpose Wherfore then they lay theyr heds together when as the people were busily occupied in preparyng of the lambe They which resist the truth do assemble lay theyr wittes together Psal ii against their lord to destroy him bicause he was contrary to their works They inuente diuers causes to accuse hym withal knowing that as sone as he were takē all the people woulde forsake him But howe impudent so euer the flesh is it feareth neuerthelesse where as nothing is to be feared For whē they had agreed that he should not be takē on the festiual day yet neuerthelesse by the ordināce of god he was takē on the feast day that without any vprore that hapneth oftētimes vnto the wicked which they feare yea which they seke by al means possible to auoid This we may perceaue in the coūsel of Caiphas who thought it better that one should be takē away thā that the whole natiō should perish and furthermore if Christ should be taken away to take hede that the Romanes shoulde not oppresse them But whilest these folishe men do auoyde one vice they runne into the contrary The Iewes hoped that if Christe were rid out of the way that then the people wuld forsake him but after the deth of Christ many more beleued came vnto Christe thā there did before when as in one daye manye thousandes receaued the faithe They feared lest if Christ liued the Romanes would haue taken away their countrey and nation which hapned vnto them 40. yeares after So God derideth the counsels of the vngodly bryngeth to passe that they are snared and takē in their owne counsels And the selfe same thing in our dayes doth the Pope the Cardinals the Bishoppes the Monkes and euill senators but they hide their counsels yea they adorne them with the title of honesty religiō ¶ And Sathā had entred into the hart of Iudas Iscariot which was one of the xii he wēt his way to the chief priests magistrates euē with this mind to betray him vnto thē