Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	church_n	fullness_n	4,230	5	10.3232	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10770	An exposicion in Englishe vpon the Epistle of .S. Paule, to the Colossians wherin the letter is purely declared, with many good exhortations to flee vice, and to take vertue, as shall appere clerely to the faithfull reader throughout all this epistle: written by Lancelot Ridley of Cantorbury. Anno salutis humanæ M.D.XLVIII.; Exposicion in Englishe upon the Epistle of. S. Paule to the Colossians.	Ridley, Lancelot, d. 1576.	1548 (1548)	STC 21039; ESTC S104540	65,741	282

displeased God committyng Idolatrie and muche supersticion goyng wanderyng about from one Image to another puttyng truste and confidēce in them sekyng health of body or of soule of ded stockes stones wherein was no health nor holines but from this Idolatrie and darkenes God hath deliuered vs and translated vs into his Kyngdome and made vs iunct heires with Christe to bee partakers of his glory and that not for our merites or deseruynges but onely for the merites of Christe Iesu that suffered for vs By whom wee are redemed from all captiuitie and thraldom of the deuill frō death or hell thus Christe Iesus oure onely sauior and redemer payed that raūsom for vs that we wer neuer able to paie .i. Timothe ii And by Christes bloud shed for vs wee haue remission and forgeuenes of our synnes and not by the Bishop at Romes Pardons bulles or indulgence pilgrimages to Peter of Rome or to Iames at Cōpostella Thomas Becket at Cantorbury or to Etheldrede at Ely the Images of our Lady at Walsynghā or at Ipswyche or to any suche like pilgrimage erected and keped for filthy lucre sake to the dishonor of God to the greate hurt of them that trusted health saluacion or life in suche pilgrimage I will not speake of the greate Idolatrie there committed Note that remission of synnes is onely by Christes bloud and by nothyng els sāguis Christi nos mundauit ab omni iniquitate .i. Iōis .i. The bloud of Christ hath washed vs frō our synnes and saincte Ihon. Apocalipsis .i. saieth that Christ hath wasshed vs frō our synnes in his bloud so redempcion and remission of synne is onely by Christe whiche is the Image of the inuisible God first begotten before all creatures for by hym wer all thynges created whiche are in heauen in yearth able to bee sene or not able to bee sene whether thei be thrones or Lordshippes or pollicies or Potestates all thynges by hym and in hym are created and he is aboue al thynges and all thynges are by hym Nowe the Apostle describeth very plainly what Christ is by whom we haue redempcion and by whose bloud we are purged from our synnes He saieth that Christe is the liuely Image of God the father that cannot bee sene of corporall iyes and that he is the brightnes of the glory of the father and the true image of the substaunce of the father Hebre .i. That is he is equall to the father in deitie power and substaūce and in all thynges as he is God Phili. i. To the which Christ the father hath geuen all thynges and in hym are layed vp all the treasure of the wisedō of the father This Christ is the first begotten of all creatures that is he was before all creatures for the sonne was in the beginnyng the sonne was with God and God was the sonne and all thynges was made by hym and wtout hym was nothyng made Ihon. i. And this sonne was in glory with the father before the world was made as sainct Ihō saieth .xvii. speakyng of Christ Whiche speaketh to his father after this sorte Father glorifie me with the same glory that I had before the worlde was created Christ is called the first begottē sonne of the father not because he was the first borne and other borne after hym but because he was before all other creatures and by whō all other was created and hath their beeyng whether thei bee in heauen as Angelles Archāgelles thrones and other Potestates and powers or thei be in the yearth in the water or vpon the yearth able to be sene or not able to bee sene al thei haue their creacion and beyng by Christe the onely natural sonne of God the father therefore of duetie all thynges created are bound to be obediēt to our sauiour Iesu Christe by whom we haue our creaciō our beyng redempcion iustificaciō sanctificacion iustice and righteousnes and all other mightes and powers that be good in vs for his sake onely and not of our merites or deseruynges And he is the hed of the body of the Churche whiche is the beginning first begotten of the ded that he should bee in all thynges the chief For in hym it hath pleased the father all fulnes to dwel and by hym to reconsile all thynges towardes hym and by the bloude of his Crosse to pacifie al thynges whether thei were in yearth or in heauē that he should make peace through hymself The Apostle goeth furth shewing vs what Christ is he saith he is the hed of the body of the Churche from whence do come all goodnes to the body that is to the whole congregacion and flocke of Christe and that he is the sauer keper and defendor of the whole body of the Churche and the prouider for all necessaries to the body and that by hym is distributed to euery parte of the body necessary foode that without hym all membres doo perishe that bee not fed by hym and in hym that doo not receiue health and life of hym that bee not preserued keped by Christ and defended by Christ the true hed of the churche So Christ is the hed of the Churche and not the bishoppe of Rome as he nameth hymself would be so called whiche thyng is high blasphemy to god not to be suffered emōg Christians that any mortall man should make hymself equall with Christe and would be called by that name that is equall to God God saieth I wil geue my glorie to none other What other thyng doth the bishop of Rome go about callyng hymself the hed of the Churche but to take awaie from Christe his honor and glory and would haue it geuen to himself whiche thyng god wil not suffre Therfore let Bishops of Rome cease from that name and call theimselfes no more hed of the Churche for that is Christe onely as here Paule teacheth and all other let them beware to call Bishoppes of Rome hed of the vniuersall Churche of God least thei offende God and displease God prouokyng God to poure vpon theim his Ire and vengeaunce smite them with eternal death due to suche trāgressors 2 He is the beginnyng first begotten of the ded The Greke saieth he is the beginnyng and the firste begotten of the ded as you would say he is beginnyng firste fountain and aucthor of our life health resurreccion and saluaciō hauyng al goodnes in hymself and distributyng it to other and therefore not without a cause he is chiefest in al thynges to him is due the chief place in all thynges for he is equal to the father in deitie substaunce and effecte in power and might and in all thynges 3 For it hath pleased the father that all fulnes in hym should dwel Now he sheweth by what meanes Christ is called the hed of the body of the Churche that in Christ doth inhabite dwell al fulnes of the goodnes of god the father and by Christe we receiue of Gods goodnes

in whō the whole body by ioyntes and couples ioyned increaseth by the increasemēt of God Here is the cause shewed of their deceipte the cause is that they haue not Christe thei seeke not Christe the hed of the Churche thei haue not Christ alwaies before their iyes thei seke not his glory but their awne glory thei referre not all thynges thei haue receiued to Christ but to other as to angelles to spirites to thē selfes their merites or to the merites of other and not to Christ whiche is our whole health life perfeccion and saluaciō in whō is all goodnes laied vp for vs and without whom there is no goodnes commyng to vs and in Christ all good thynges increaseth to a ful perfecciō and without Christe no good thyng increaseth or cōmeth to perfecciō wherfore if you be ded with Christ from the Elementes of this worlde why as liuyng in the worlde are you holden with such tradicions as though you liued in the worlde Thou shalt not touche thou shalte not taste nor handle whiche all thynges doo hurte to mā because of the abuse of the cōmaundementes and doctrines of menne hauyng a pretense of wisedom by supersticiō and humilitie of mynde and dāmage of the body and not by honor to the satisfiyng of the fleshe Paule moueth these Colossiās to returne no more to thinke the lawe or woorkes of it necessarie to saluacion or dampnable to omit it after this maner If you be ded with Christe from the Elementes of the worlde that is from the lawe and from the Ceremonies sacrifices and Iudiciall commaundemētes why as you were vnder the lawe do you so muche regarde the lawe and thynke you shal bee dampned if you kepe not the Lawe Hath not Christe redemed you And broughte you to healthe to life and to saluacion and to all perfeccion that you nede no help of the lawe to obtein any holines goodnes or any perfecciō The lawe brought you to no holines nor could geue you no holines why wil you then forsake Christ the aucthor of whō all goodnes commeth runne vnto the law and require of it iustice righteousnes that cānot geue to you those thynges Therefore for as muche as the lawe is abrogated by Christe why will ye turne to it again and thynke it necessary for saluacion For by Christe is life and saluacion without all helpe of the lawe As Paule here reproued the Pseudoapostles saiyng no manne could bee saued without the lawe and the woorkes of the lawe and those thynges that were commaunded in the lawe so he reproueth those men that saie men cannot be saued excepte thei kepe mannes tradicions as necessarie for saluacion as Gods commaundementes whiche thyng Christ reproueth in the Phariseis Math. xv Callyng theim Hypocrytes breaking Goddes commaundementes for their tradiciōs whiche thei preferred aboue Gods commaundementes or els made thē equall with Gods commaūdementes Paule here dooth not condempne Ciuill ordinaunces and statutes that proueth Gods woorde and glorie that causeth peace and concorde equitie and iustice and a good ordre emonges the people of God and that moueth men to vertue and godlines all suche lawes or Tradicions he approueth but he will that no Ordinaunce of manne should be preferred aboue Goddes Lawe or made equall with Gods commaundementes nor iustice holines righteousnes to be required of mannes Lawes Tradicions or of Ceremonies inuented and made by man 2 Thou shalte not touche thou shalte not taste thou shalte not handle Paule speaketh here in the persone of Pseudoapostles whiche studie to bryng Christians from Christe to Ieweshnes again saiyng thou shalte not touche vncleane thinges as ded bodies or leprose by the whiche is signified in the lawe synnes or vncleane vices that thei should not be committed thou shalt not tast this meate for it is vnclene and forbidden to be eaten Meates of themselfes was neuer vncleane But thei were called vncleane for twoo causes the one was that the lawe did forbid to eate them and so thei wer called vncleane the other was for significaciō of an vncleane thyng that was signified by it But nowe no maner of meates is vncleane to them that be cleane Tite i. omnia munda mundis All thynges are pure and cleane to theim that bee cleane and are to be receiued with geuyng of thākes to God except Maiestrates do commaunde the contrary or the infirmitie or weakenes of oure brother or oure erronious conscience do will the contrary for these causes a man must abstein from his libertie in meates and not vse it at all tymes Men should not put holines in abstinence from meate or sinne in eating soberly with geuyng of thākes to God for the kyngdome of God is not meate and drynke but iustice peace and ioye in the holy Ghost Rom. xiiiii Euen so it was with vs in tymes paste Was it not forbidden to touche this holy vessell vnder pain of suspension or dedly synne And to eate meate permitted of God was it not coumpted worse then to breake Goddes commaundementes As vpon the Fridaie to eate white meate as egges butter and Chese was estemed as greate an offence as Thefte murder adulterie these was not coumpted so greate an offence before God as to eate fleshe vpon the Fridaie or in Lēt tyme although he that did eate flesh was sicke or by Maiestrates licēsed that was coūpted such a great abhominable offēce before God that GOD could not or rather would not forgeue that offence and suche was more abhorred of menne then he that had committed thefte murder and adulterie but thankes be to God for right knowlege now geuen and let euery one vse their knowlege and Christian libertie to Gods glory to the profite of their neighbors not to satisfie the carnall appetites lustes and desires of the fleshe for if we liue after the fleshe we shal dye Ro. viii But if we shall mortifie the affeccions of the fleshe by the spirite of God we shal liue Ro. viii And optein life eternall Gala. vi 3 All these do perishe in the vse after the preceptes and doctrine of men He speaketh of meates whiche after thei be eaten do perishe that is thei go into the bely and some parte fedeth the body and other part goeth into the excrementes and those meates bryng in synne and death if thei be eaten or absteined fro as necessary for saluacion or coūpted dedly synne to eate theim nowe after the Gospell shewed for it is not the preceptes or doctryne of man that maketh a man holy or vnholy but it is the kepyng of Goddes commaundementes that maketh a man acceptable to God whiche no man can doo without Gods fauor and grace Meate is abused if men do put holines iustice vertue righteousnes life saluacion in meates or in absteinyng frō thē or think synne in eatyng theim soberly with thankes to God as some hath put greate holines in fishe and synne in eatyng of flesh whē as holines before GOD is no more in eatyng of fleshe then