Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	body_n	lord_n	supper_n	1,592	5	9.1226	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07405	A godly and learned assertion in defence of the true church of God, and of His Woorde written in Latine by that Reuerend Father D. Philip Melancthon, after the conuention at Ratisbona, anno 1541 ; translated into English by R.R.	Melanchthon, Philipp, 1497-1560.; Robinson, Richard, fl. 1576-1600.	1580 (1580)	STC 17790; ESTC S1632	66,768	154

to be gouerned and preserued not by ordinary succession S. Paule doth witnesse the same Ephes 4. Hee hath giuen giftes vnto men that the Apostles Prophets c For hee teacheth that that is properly the Church wherein Christ is effectuall woorker and giueth true Teachers Therefore when as the name of the Church and the authoritie thereof is obiected vnto vs Let vs first consider whether mention bee made of the true Churche eyther els of the multitude of Bishops and the politique succession thereof neyther let vs suffer our selues to be terrified or discouraged from the worde of God vnder a false pretence of the name of the Church Secondly after that wee haue declared which is the true Churche let vs nowe adde therevnto that this true Church which is but small and a cōpany of holy ones doth retein the true doctrine of the Gospel or the articles of the faith like as S. Paule calleth the same The seate of trueth But this selfe same true church hath her doctrine sometime more and sometime lesse pure manifest She hath also in her many weake and feeble members as the Apostles were the church but yet they vnderstood not before the resurrectiō of Christ what should bee the kingdome of Christ For Peter after the holy Ghoste was geuen did yet suppose that the rites and ceremonies of the lawe was needefull to be vsed but when he was admonished frō heauen he then knew that the kingdome of Christ was not a Iudaicall pollicy but spirituall and continual woorshipping of God Afterwards whē the Apostles begā to prech there did shine in thē a pure cleare doctrine yet notwithstāding in mean seasō there were many weake mēbers w c albeit they were true mēbers of the church held stil amōgst them the articles of the faith yet they added herevnto some error as they which obserued the ceremonies of the law did not sufficiently well vnderstand the abrogation of the law what was the true worshipping of God This was no small error brought in with it some obscurity to the articles of the faith so did christ foreshew as touching the churche in the latter age that there should happen great darknes which shoulde hinder the very electe ones of God Whereby they shoulde the lesse inioy amongst them the true doctrine Therfore yet remaineth the true Church in some place w c retaineth the articles of y e faith but now thē lesse pure obscured with some hurtful opinions which haue some error in thē And as yet I speake of the true members of the church of the holy ones not of others w c hauing lost the light of the word do leese y e holy Ghost follow the iudgment of reason when they thinke that they deliuer very godly things they yet say cleane cōtrary things and vngodly Like as euē at this day also ther are excellently learned of good conuersation and outwarde shewe of holinesse which seeme to themselues to speake most holy thinges when in deede they are farre of from the true light that is from the true vnderstanding of the worde of God Concerning such persons I speake not as yet but I onely make mention of the true members of the Churche which for the more parte are weake and infirme So therefore saith Saint Paule 1. Cor. 3. No man can lay any other foundation then that which is already layde But some man buildeth vpon it Golde other wood and other straw or stubble c. By the foundation he meaneth The Articles of the faith that is to say the whole summe and scope of Christian doctrine and the doctrine of Christes benefites but hereunto saith be some shall adde profitable doctrine and interpretation and true spirituall honouring of God and these he calleth Golde Some other shall adde straw and stubble that is hurtful opinions and which are infected with some erroures Like as in the first age of the world ther were ordained ceremonies which brought with them false opinions As I do iudge S. Ambrose to be a true mēber of the Church And yet euen he thus speaketh of the Lent faste Caetera ieiunia sunt voluntatis hoc necessitatis est That is other fastings are voluntary but this is of necessity This opinion of Ambrose is straw stubble added to the doctrine of fayth So Basilius addeth Monkerie as straw and stubble and commendeth this kinde of life with immoderate and false commendations when as in deede hee was therefore reprehended of his owne Bishop Butch at it is no small faulte too ordeine newe woorshippings of God the Scripture warneth vs hereof and this one sentence sufficiently sheweth the same In vaine doe they woorship me with commaundementes of man Matth. 15. It is a grieuous sinne against the first commaundement to ordeine or allow woorshippinges not commaunded by God For the first precepte seeyng of forbiddeth there shoulde be any straunge Gods doth also forbid strange woorshippinges Cyprian vrgeth canonicall punishmentes which then was vsed and hee confirmeth opinions as though they were necessary that by reason of them sinnes might be forgeuen Sometime againe he saith that without thē absolution of sinnes is vnprofitable Peraduenture hee thought more conuenient heerein then he spake Notwithstanding these are no small erroures but very thicke stubble obscuring the doctrine of Christes benefites and of faith which we shoulde haue in him Furthermore oftentimes writers haue writtē more cōmodiously then they haue spoken because for the most part they were very negligent vnperfect in teaching borowed many sentences and methodes of the common people wherein cōsisted some kinde of errors As for example August borroweth the name of satisfactiō frō the vulgar sort yea although he doth openly reprehēd the errors of satisfactions He troubleth himselfe in the interpretation of this sentence that euery sinne is voluntary where he disputed of the sinne originall when notwithstanding the Sentence is a ciuill saying sette downe concerning external offences So cal they the supper of the Lord an oblatiō after the maner of the people whē it is not an oblation but Christ himselfe was the high Priest which offered his owne sacrifice And indeede in times past there was not made in the ceremony of the supper an oblation of the body and blood but before the consecration there was breade offered and other thinges and the Priest saide that he did offer vp prayers and thankesgeuing and all the seruice which was woont there to be done Although therefore the oblation was not vnderstood after one manner yet notwithstanding the name afterwardes was wrested vnto the oblation of the body wherevppon haue ensued great abuses Dionysius in that booke which containeth ceremonies of the Churche when hee doeth diligently describe the order of the Lordes Supper yet doth he not at all make any mention of the oblation of the Lordes body Neither doth the cannon of Basilius containe this oblation but after this I will speake more concerning the Lords Supper These things onely haue I added too the ende I

traditions and opinions touching the wil of God neither retaine they the worde and ordinance wherwith god hath manifested his wil towardes vs. Themselues beeing blinde too seeke after God by other meanes For it is manifest that Christe himself neuer deliuered the Sacrament to haue it applyed for the dead For what mētiō is there made of the dead Hee bids vs Celebrate his supper that wee may haue in remembraunce his death benefits Are the dead thē present with vs too remember these with vs But I will briefly adde vnto these other reasons also The secōd reason this sentence to ●rue assured which by no meanes may be 〈◊〉 or denyed The iust man liueth by his fayth Abac. 2. Wherefore it is needeful that in our life tyme wee do receaue forgiuenesse of our sinnes at Gods handes And it is impossible that forgiuenesse of sinnes shoulde bee graunted too any person by or for any kind of worke doone or sacrifice offered by any Priest Causes obscure and doubtfull require long disputations This error touching oblation is refuced by so euident and firme argumentes that they require not at all any long declaration The doctrine touching forgiuenesse of sinnes is certaine and manifest No man may haue remisiion of sinnes except by his owne faith hee receaue the same This opinion if any man go about too take away hee dooth then blaspheme and iniury Christ himselfe Ergo they blaspheme and iniury Christe which do feigne that the same oblation can deserue remission of sinnes for the dead The thirde reason the vse of the Sacrament only proffiteth them which vsing the same doo remember the death and benefites of Christe Ergo it is impossible that this woorke shoulde profit them that are dead which neither vse the same themselues nor doo make any remembraunce of the death of Christ The antecedent is manifest by the institution of Christe bycause hee biddeth vs celebrate this mystery in remembrance of him And wee ought not by Imagining too adde any thing vnto the institution of Christ if any man imagine moe thinges if any man transferre the same vnto the dead he doth wickedly defile the institution of Christ The fourth reason The scripture sayeth manifestly Blessed are the dead which dye in the Lorde Rom. 8. The body dyeth bycause of sinne but the spirite is life for righteousnes sake● that is they that are iustified in the spirite so long as they cary about them this body where in are as yet the remnauntes of sinne they are afflicted in diuers manners too the ende that by calling vppon God fayth knowledge of GOD and spiritual newnes of lyfe might more and more increase in them But the body being once dead the remnauntes of sinne are abolished And Paule sayth manifestly That the spirite liueth for righteousnes sake That life of the spirite iustified is not feare or feeling of Gods wrath But is ioy in the holy Ghost as Paule sayeth Rom. 15. Therfore there are no paines of Purgatory Christ saide vnto the conuerted theefe This day thou shalt bee with mee in Paradyse that is in a peaceable and blessed life and not in paynes or horrour Therefore the Soules of the iust doe not goe downe too tormentes but ascende vp vnto spirituall ioy and peace In this life the godly are still exercised with horrible afflictions bycause GOD by a woonderfull determination wil haue his Churche Subiecte vntoo the crosse and too taste such afflictions as Christe hymselfe did So Adam Isaack Iacob Ioseph Dauid Esayas Hieremias Iohn Baptist and others the lightes of the Churche were in calamities and perplexities the greatenesse whereof no man can declare Therefore Peter sayeth Humble your selues vnder the mighty hande of God 1. Pet. 5. For although suche are the afflictions which the Godlye suffer in this life whyle they are in the flesh yet notwithstanding this after they be once dead why is it sayed that there are suche punishments For as muche as these afflictions are by GOD preordayned too acknowledge the remnaunte of sinnes in the fleshe and to worke repentaunce of sinnes euen in this life But after death there is then no place of repentaunce Like as Paule playnelie affirmeth 2. Cor 5. Euery one shall carry with him those thinges which he hath done in the body And the Psalmes doe also teache vs this moreouer The dead shall not prayse thee Lorde Againe Bicause ther is none is death which shal remēber thee 112. Therfore it cānot bee affirmed that any after death are yet tormented to the end they might repent them of their sinnes If our Aduersaryes doe say That those tormentes are not therefore layed vppon them that thereby repentaunce might grow but that they shoulde bee as satisfactions for sinnes here committed this opiniō is a great deale more too be refused For the doctrine of Satisfactions which the Sentenciaries haue deuised is both false and vngodly And truely very many lyes false imaginations haue byn heaped togeather into those disputations euen as it were into a sinkehole and filthy puddle namely of Purgatory of vowes of oblatiō for the dead many others Seing therfore that purgatory as they cal it cānot be affirmed it is a kind of vngodlines so to institute an oblatiō to deliuer y e dead out of torments Although yet if there were any purgatory yet coulde not the supper of the Lorde be transferred for the dead But why doe I here dispute The firste mention of Purgatory began of sightes or visions and afterwardes for lucre sake was cōfirmed and is now defended and mayntayned of the Popes Cardinalles Byshoppes and Chanons which are manifest Epicures and with great security doe contemne the iudgement of God And whatsoeuer touching punishmentes after death suche persons reade they accept them as Poets fables of Ixion Sisiphus Tantalus or suche like and doe deride the foolishnes of others which affirme that God hath appoynted euerlasting punishmentes for the wicked At this presēt therfore I let passe any further to dispute The Grecians exhibited vp an oratiō touching Purgatory at the Councel of Basil w c oration at this day is extant in the Library of Phortia wherin they dispute tuching that place of S. Paule 1. Cor. 3. Which place the latter age hath wrested to confirme purgatorie Whereas it is manifest that the same place intreteth vpon repentance namely Hee shall bee saued so yet as it were by fire 1. Cor. 3. Ergo he woulde that the offender shoulde be corrected or amended by repētaunce Wherefore hee speaketh touching this present life wherein is the place of repentance Surely it is true that is sayde The Speech of trueth is simple and playne When Paule speaketh of repentaunce this place cānot be wrested to the paynes or tormentes after death Touching that place in the booke of the Machabees there is also a moste playne aunsweare The trueth is not the more corrupted by the errours of thinges done