Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	holy_a	11,079	5	5.1892	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

this sacramēt Euen that thynge whiche onely was but the signe of his bodye to be called y e body it selfe Let them go nowe they that lyfte and condempne vs of heresy so longe as they may se themselues to condempne by the same broyd euen the che●e pyllers of the olde doctours diuynes contrarye to the decrees of the Popes Of these wordes it is full manifest that the olde doctours and diuynes dyd alwayes speake sygnificatiuely in the significacion therof when they attrybuted somoch vnto the eatyng of the bodye of Christe in the supper ▪ that is to wyt not that the sacramenta●l eatynge myghte pourge the soule but fayth in god thorowe Iesus Christe which is the spirituall eatynge dyd pourge it of the whiche fayth spirituall eatyng these outwarde thīges are y e significacion and shadowe And as the corporall fode susteyneth y e body as doth wyne refreshe it make it glad so doth that fayth stablysshe our mynde and certyfieth it of the mercye of God in that he gaue vs his sone as he refressheth oure mynde with the bloude of hym when our fayth certyfieth vs that our synnes which so burned our cōscience be quenched in his bloude Nowe therfore let vs be contented with these places albeit a man myght compyle ryght great bokes to declare and confyrme that the olde doctours were of oure syde Neyther lette not the boke nowe lately made of Eccius of the sentence of the olde doctours moue and peruerte any man whose sentence the good mā promyseth hymselfe to defende so plainly y t al men may se it For we shall se shortly the confutacion of this boke by oure brother Decolampadius a man excellently learned whiche from the begīnynge of this stryfe hath taken vpon hym to affyrme and declare the sentence of the olde doctors in this matter And we whiche also are in this sentēce haue I thynke performed it plentuouslye in many bokes wryttē vnto dyuers men what soeuer in this matter may be desyred required for a more playne exposiciō cōfutacion of oure aduersaries ¶ The .ix article For the nynth article I beleue that the Ceremonies whiche hurte not the fayth by any supersticion nor be contrary to the worde of god maye be suffred vntyll the daye starre of truthe be more and more yet sprongen and gyue vs lyghte albeit I wote not whether some suche may be founde to be tolerated for a tyme for charities sake But thus do I beleue that by the same mastres teacher euen charite say I syth suche ceremonies can not be vsed and stande without great offēce that then they shulde be abolysshed taken awaye althoughe they reclame and barke agaynst it whiche are of no faythfull mynde For christ forbode not Mary mawdelen to powre forth her oyntmente vpon hym althoughe the couetousnes and infydelite of Iudas dyd swell agaynste it proudlye But the Images whiche stande forth to be worshypped I reaken them not amonge these ceremonies but to be of the noumbre of those thynges whiche dyrectlye fyght agaynst the worde of god But suche as are not setforth to be worshipped or where there is no perell that they shulde in tyme to come be worshypped so farre of am I that I wold dampne them that I aknowlege that science and crafte in paintyng and karuynge to be the verye gyftes of God ¶ The .x. article For the tenth I beleue the offyce of interpretynge scriptures or preachyng to be right holye as an offyce among all to be moste necessarye For to speake orderly we se amonge all men the outwarde prechīg of the apostles and Euangelistes or byssoppes to haue had gone before the fayth which fayth we ascribe onely vnto the holy goste For we se ahlasse a great manye hearynge the outwarde preachynge of the gospell but they beleue it not which cōmeth for lacke of the spirit whyther so euer therfore these preachers be sent there is it a token of the grace of God that he wyl make the knowlege of hym manifeste vnto his electe and chosen And vnto whom these preachers be denyed there is it an euydēt token of his wrath to be at hande as euery mā maye gather of the prophetes and of the example of Paule whiche was somtyme forboden to go to some men in the meane reason called and sent to other men Yea both lawes and prynces may haue no greater a presente healpe to defende the cōmon iustyce then by preachynge For in vayne is it commaunded that that iuste is vnlesse they vnto whom it is cōmaunded haue a consyderacion of that at Iust is and so loue equyte mynister the same And vnto this loue and consideracion do the preachers as mynisters prepare excyte mennes hartes but the spirite is as the auctor both of the teacher also of the hearer These maner of mynisters which teache comforte fere take cure faythfullye ouerseyng and visitynge the people of Christe with the worde we acknowlege reuerēce and embrase But this offyce whiche baptiseth and in the supper do heare aboute distrybute the body and bloude of the Lorde for thus we call the holy breade and wyne of the supper euen the thyng signyfied for the sygne visyte the sike and fede the pore with thy ryches and in the name of the congregacion ye and these mynisters also whiche reade interprete scriptures teache and instruct other or professe that they them selues or other myghte be so enformed and taught that in tyme to come may be very pastours and trewe curates ouer the cōgregacion we loue reuerence and kysse But as for these myterd mynisters and crosyerde cl●rkes whiche rablemēt is borne to consume and deuour fruites we beleue that they be vnprofytable dunge sakes and dyrtie burdēs of the earth and to be euen the very same in the body of the church that they deforme croked būches crouched shulders vpon a mās bak ¶ The .xi. article For the .xi. article I knowe that Prynces rulers iustly consecrated and promoued vnto theyr offyce to syt in the stede of God no lesse thē do the preachers For as the precher is the mynister of the celestial wysdome and goodnes as he that shulde teache faythfully and brīg forth errours into lyghte to be knowen euen so is the prynce or ruler the mynister of goodnes and iustyce Of goodnes as when with faythfulnes modestlye lyke god he both heareth delybreth with coūcel vpon the causes of his subiectes Of iustyce as when he breaketh the audacite of the wycked and defendeth the innocentes These gyftes yf a prynce once haue them I beleue his cōsciēce can feare nother enemy nor nothynge els But yf he wante them albeit he shewe hymselfe terrible be dreaded yet beleue I y t in nowyse can his consciēce be absolued that he be dewlye consecrated and put in the offyce Notwithstādyng yet beleue I that a christen man oughte to obeye suche maner a

fleshe of christ be so holsom and suche saluacion vnto the soule it must nedes be eaten spiritually and not carnally that is to say with fayth and not with oure teth And this pertayneth vnto the matter substāce of the sacramētes that the spirite is begotē by the spirite not by any bodely thynge as we touched it before Paule warneth vs of this thīge in that he sayth Albeit he knewe christ somtyme after the fleshe yet nowe he knoweth hym nomore concernyng the fleshe By these places we are cōstrayned to confesse that these wordes This is my bodye must nedes be taken not naturally but sygnificatiuelye sacramētallye in sygne as are these This is the pasouer or passynge fore bye spokē of the pascall lambe For that same lambe so eaten yearly in that solempne feste holden was not the selfe passynge foreby but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done Vnto this agreith well the succession imitacion for the supper succeded the lambe Vvhiche thynge teacheth warneth vs that Christe dyd vse lyke wordes in a lyke phrase for the succession obserueth the imitacion Vnto this agreeth the selfe same cōposicion and ordre of the wordes the tyme also speaketh cōsenteth to the same maketh all for it so the olde passouer is but remembred and the newe thankes gyuyng is instituted also the very propertie of all the memorialles and remembraunces all make for this same sence whiche callyng them the name of the same thynge wherof they make the memoriall or remēbraunce So dyd the Athenienses call thalleuacion or the easmente of theyr cōmon dette not as though yerely their dettes shuld be eased or paid but because thei celebrated that thynge perpetually that Solon had in tyme past made and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge And euen so the thynges whiche are the sygnes and memorials of the verye body bloude of christe are called his bodye and bloude Now here foloweth argumētes Lyke as the body can not be fed with any spirituall thīge nomore can the soule be fed with any bodely thyng But and yf the naturall body of christe be eaten thē I wolde wyt whither it fede the bodye or the soule it fedeth not y e bodye ergo it fedeth the soule yf it then fedeth the soule thē doth the soule eate fleshe and so is it false that the spirite is borne onely of the spirite Secondarely I aske what thynge is it that the body of christ naturally eaten maketh it perfyt effectuously If it remytteth syn as one parte wytnesseth ergo the disciples got remission of theyr synnes by eatynge it in the maūdye and then christe dyed for them in vayne But yf his bodye eatē dispenseth and distributeth the vertue of Christes passion as the same parte sayth then was the vertue of the passion and redempcion disposed and distributed before it was begon And yf it fedeth the bodye that it shuld be healed to ryse agayne as a certayne other māfull folisshly affyrmeth then moche more shulde it heale our bodye lyfte it vp agayne from syknes But Ireneus otherwyse vnderstandeth this sentence y t is to wyt our bodyes to be fed nourysshed with the body of christe to ryse agayn deifyed vnto lyfe For his myndes that the hope of our lyfe to come resurrection is stablyshed by the resurrection of christe beholde this faier maner of speche Thyrdly yf the naturall body of christi was gyuē the disciples at his supper then must it nedes folowe that they eate it euen as it thē was theyr beyng and lyuynge but then was it a passible and a body that myght suffre wherfore they eate a body that myght be wounded and suffer death for then was it not yet gloryfied But yet when they saye that they eate the same body but not as it was passible but euen suche one as shuld be after his resurrection then obiect we thus ergo Christe had then two bodyes at once one that was not yet glorifyed by his death resurrection and another that shuld be gloryfied or els was that same one selfe bodye at the same tyme both passible and impassible And so syth in his agony his māhed feared the death it might be gathered that he suffered not but that the body endewed with this gyfte of impassibilyte vsed and enioyed it Vvherfore it maye be thought that it suffered not but apered to haue had suffred deth which opinyon of these blynde sophisters opē vs the waye vnto Marcions heresye There maye be yet moste noble Emproure .vi. C. mo argumētes made agaynst these papistes but we shall be cōtent with these at this tyme. Nowe that the olde Doctours which shalbe the laste parte of this article do agree with vs I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose saynge in his commentarye vpon the fyrst pystle vnto the Corinthiās vpon these wordes cap. xi Shewe and gyue thākes for the death of the lorde c thus For bycause we be delyuered by the death of the lorde we remēbrynge this thynge in eatynge and drynkyng do signify his fleshe bloude whiche haue ben offred vp for vs. c. Here speaketh Ambrose of the meate and drynke at that maundye wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying which in his .xxx. treatise vpon Ihon affirmeth that the body of christ muste be in one place where the prynted bokes haue for oportere that is for it muste nedes be they haue it maye be in one place but they prynte it false For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them it is red oportet it must be in one place wherby manifestly we se the olde doctoures not to haue had vnderstanden it of the naturall eatyng of christes bodye but of the spirituall eatyng what so euer they haue spoken solēpnelye of the Supper For when they knewe that the body of Christ must nedes be in one place and that at the ryght hande of the Father in heauen they neuer were so vngentel to pluk his body downe thēce to breke it agayn and chawe and chāme it with the stynkynge teth of men Also Austen writynge agaynst Adimantum in the .xii. ca. sayth That these thre sentences the bloude is the soule this is my bodye and the stone was Christe were spokē in a sygne to sygnify one by the tother and after a longe processe he sayth I may interprete that presepte to be layde in a sygne for the lorde doubted not to saye This is my bodye ▪ when he dyd but gyue the signe of his body these are Austēs wordes Here is lo the key wherwith we may vnlocke all the dar●ke wordes of the olde doctours of

sacramentes be gyuen into an open testimonie of that pryuate grace whiche is fyrst present in euery priuate man So is baptisme gyuen before the congregacion vnto hym whiche before he receyue the sacrament either he cōfessed the relygion of Christe or els he hath the worde of promyse wherby it is knowne hym to pertayne vnto the churche And for this cause when we baptise one waxen we aske hym whyther he beleueth And yf he answere ye then he receyueth baptisme Vvherfore it is playne that he had fayth or he receiued the sacramēt of baptisme And thus it appereth manyfest that fayth is not gyuē by baptisme And yf an infante be offred to be christined it is asked whyther his parentes offer hym to be baptised when they answere by the wytnesses that so is theyr wyll then is the chylde baptyzed Vvhere it is playne y t the promyse of God preceded wherby they be rekened to be of the church as well as thynfantes of the Hebrwes For when these men whiche are of the churche offer theyr infantes they presēte thē because they be christen mennes chyldren and so rekened by the promyse of god to be amonge the mēbres of the churche By baptisme therfore the church openly receyueth hym whiche was fyrst receiued by grace wherfore baptisme bringeth not grace but it testyfieth to the churche that grace is gyuen before to hym y t is baptized I beleue therfore oh Ceasar the sacramēt to be y e sygnificacion of an holy thīge euen of grace forgiuenes before graūted vs. I beleue y t visible figure or forme of baptisme that is to say that visible exemple to be y e forme of that inuisible grace whiche is made and gyuē by the benefyte of god which example representeth in a maner a certayne analogie and proporcion of the thyng done by the spirite I beleue the sacramēt to be an open testimonye As when we be baptized the body is wasshed with the moste clene Element but by this it is sygnified that we by the fauourable gracious goodnes of God are receyued into the feloweshyp of the churche and people of god amōge whom we professe to lyue puerly and innocētly Thus doth Paule expounde this sacrament mysterie of baptisme Ro. vi Vvherfore the persone nowe baptized testifyeth hymselfe to be of the churche of god whiche must nowe worshyp his lorde god in thyntegrite of fayth in pure lyuyng And for this cause the sacramentes whiche are holye ceremonies for the worde cōmeth vnto the element and the Sacramēt is done or made are religiously to be reuerēted that is to be had in hyghe estimacion entreted honorablye For albeit they may not make gyue grace yet do they associat vs vysiblie vnto the churche into whiche before we were inuysibly receyued Vvhiche thynge as it is pronounced and promulged togyther with the wordes of Gods promyse in the action of the wordes and sacrament so is it with hyghe relygion feare and reuerence to be honoured For yf we shuld any otherwyse thynke and beleue of the sacramentes that is to wyt that they outwardly adhibited and admoued shulde pourge vs within then were there nowe cōmen agayne amonge vs the very Iudaisme ryte of relygion of the Iewes Which by theyr dyuerse manyfolde vnctions oyntmentes oblacions washyngꝭ brente sacryfices and banketes before theyr aulters and images beleued theyr synnes to be pourged and grace as it were boughte goten Whiche thynge the prophetes especyallye Isay and Ieremy dyd alwayes moste cōstantly entreat and confute teaching that the promises and benefyts as grace and forgyuynes were gyuen by the mere mercy lyberalite of god and not for the desertes merytes of any outwarde ceremony Also I beleue these catabaptistes in that they deny the infantes of the faythfull theyr baptisme shamfully to erre not onely in this poynte but also in many other whiche there is nowe no tyme nor place to speke of Agaynst whō with great perell but yet with gretter healpe of god I my selfe fyrst dyd both teache preche and wryte that men myght the soner and better auoyd both theyr folisshnes and malyce So that nowe throughe the goodnes of God that contagiō is greatly remytted and swaged amonge our nacion So far of is it that I at any tyme receyued ought of y t sedicious faction either preached it or defēded it ¶ The .viii. article Eyghtly I beleue that in the holy Supper of thankes gyuyng the very body of Christe is presente at the eyes and contemplacion of oure fayth That is to wyt that they whiche gyue thākes vnto the Lorde for that benefyt gyuē vs in his sone aknowlege hym to haue had taken vnto hym very manhed in it verelye to haue suffered and verelye to haue had wasshen awaye our synnes in his bloud and so euery thynge done by Christe to be as it were present vnto them at the eye and contēplacion of theyr fayth But that the very naturall bodye of Christe eyther shulde be essencially corporally and really in the supper or eaten with our mouthes teeth in the forme of breade as the papistes dreame or in the breade as som men imagen which yet sytte loke bak vnto for the pottes full of fleshe oute of Egipte This we do not onely deny but we affyrme it constantly to be an errour whiche is playne against the worde of God Vvhiche thynge by gods helpe moste noble Emperour I shall make it as cleare in fewe wordes vnto youre Maiestie as the sonne Fyrste bringyng for me the worde of god secondarely pressynge as it were with engynnes vnable to be resisted agaynst our aduersaries that is with argumētes taken groūded of the scriptures And laste of all declarynge the olde diuynes to haue euer ben in this same our sentence Thou therfore in the meane tyme oh holy spirit the creator be present and illumyne the myndes of thyne fyll the brestes whō thou haste created with grace and lyghte Christe hymselfe the mouth and wysdome of the father God almyghtie thus sayth Pore men shall ye euer haue with you but me shall ye not haue alwayes Here is onely the presēce of his body denyed to be euer with vs but as touchynge his godhed he is euer presente with vs. For so is he euer euery where accordyng to his other saying I wyll be with you vntyll the worldes ende that is as touchyng his godly power and goodnes Austen is of this our sentēce in his .l. tretyse vpon Ihon. Nether can our aduersaries by any cauyllacion proue y e humanite and manhed of christ to be where soeuer is his godhed or els to saye that his person shulde be deuyded for so to saye were to take awaye the very manhed of Christe for nothynge maye be euery where but the godhed The manhed to be in one place the godhed euery where doth not deuyde the person nomore then the sone to haue assumpted the manhed deuideth not the

tyrant vnto that occasion of the whiche Paule speketh yf thou mayst be at lyberte vse it rather whiche occasion yet beleue I to be shewed of god onely not of man ye and y t not darkely but so apertly as was kinge Saule cast away Dauid receyued to be his successour Also as concernyng tribute custome tol to be gyuē to prynces for the defence of y e realme I cōsent constātly with Paul R. xiii ¶ The .xii article In the .xii. I beleue that fained lowde ●ye of Purgatorie fyre to be a thynge so contumelious and iniurious vnto the free redempcion gyuen thorowe Christ as it hath ben lucrose and profytable to auctors and inuentor● therof For yf it be necessary that our synnes muste nedes be purged with suche fyery tormentes then were Christe deade in vayne then were grace and fauour voyde Vvhiche what can be inuented more pernicious in all christen religion either what christ haue they whiche wyll be called christen yet fere they this fyre yea smoke rather then fyre but hell wherwith Ixion and Tātalus the vnfaythfull rebelles and stourdye aduersaries to god are punyshed for euer I do not onely beleue but I knowe it also For the verite when he speaketh of the vnyuersall iudgemente he affyrmeth that after that iudgemente some shall go into fyre euerlastynge Vvherfore after the generall iugement there shall be fyre perpetuall By whiche saying the Catabaptistes may the feblyer pretexe cloke theyr errour with this theyr Perpetuum wherby they teache that theyr perpetuum dure no lōger then vnto domes daye For here speaketh christe of the ꝑpetual fyre to burne after that iugement to torment the deuyll with his aūgels with the vngodly that contempne god with those myscheuous tyrūtꝭ which oppresse the truth with lyes not healpynge of fayth mercy theyr pore neighbours beyng in necessite These sayd articles constantly I beleue I teache defende not by myne owne wordes but by the scripture of God And I promes professe god wyllynge so to do whyle I lyue excepte any man can as apertly and playnly as we haue now done the same say forth confyrme the contrary by the very holy scriptures truly vnderstāden For vnto v● it is nolesse ioyous and plesaunt then trewe and iuste to submytte these our sayinges vnto the holy scriptures and to the churche that iugeth by the spirite accordyng to the Scriptures We myght haue had declared these thīges all plentuouslyer and more at lēgth but when the occasion wolde not suffer it we are contented with these as they are whiche we thynke to be suche articles as mē may lyghtly carpe and touche at as it is nowe a dayes the cōmon maner but yet shall there noman confute plucke them quyte awaye But yet who soeuer wyll tempt it to touche thē away he shall not escape quyte hīselfe for yet haue we more armour in store which we shall bryngeforth but for this tyme we haue suffyci●ntly proued our parte Wherfore moste myghty Emprour and ye other prynces Lordes and nobles the lega●●s and heades of the cōmon weale I beseche praye you by Iesus christe the lorde and our brother for his mercy and ryghtwysnes sake for his iudgement when he shall render vnto euery man as he is worthye whiche seeth all mennes councele myndes whiche distroubleth and subuerteth the purposes of euyll Prynces vngodly delyberynge and agaynst God decreynge and enactyng and wickedly cōmaundyng euen our god I saye that exalteth the humble casteth downe the proude I desyre you I saye that ye neglecte not nor contēpne not the pore selye symplenes of me nowe monysshynge in tyme. For often tymes haue euen the verye rude deluers herbes and worte sellers spokē in tyme that it behoueth Yea and the verite hymselfe hath chosen weake symple persons to promulge and preache hīselfe Besydes this remembre that your selues be but men which your selues may both dyceiue and be dyceyued also of other For euery mā is a lyer And excepte a man he otherwyse taughte by thynspiracion of god then hymselfe either may knowe or desyre there is no hope of hym but that thorow his owne craft and councell he shall cast hymselfe down hedelynge For full truely verely sayde the prophete Ieremy Beholde the worde of the Lorde haue they cast awaye what wysdome then may be lefte them Vvherfore syth your selues be the standerd berers of iustyce there oughte no man so clearely and so redelye to knowe and haue the wyll of God as you Whiche where els can it be fetched thē out of his scriptures Abhorre not therfore theyr sētences whiche cleaue vnto the worde of god For this thynge we se cōmonly chaunceth y t the more the aduersaries to y e worde repugne and fyght agaynst it the more it cōmeth into fyght and falsnes is cast forth But and yf there be any among you whiche I knowe full well there be whiche boldlye and stoutly deforme and accuse me vnto you to be of no knowlege nor learnyng yea I wysse and to be full of malyce to so yet cōsyder this thīge with youre selues Fyrst whether we that folowe this waye of the gospell and the ryghte vse of the sacrament of thākes gyuyng haue euer insti●uted and ordred our lyuynge that there can any good man hitherto doute whether we oughte not to be had in estimacion and place of good faythfull mē Also whether that euen from our cradles haue we ben so far from wytte lea●nynge that all hope of erudicion ought to be cast awaye from vs Surely yet do we of neither of these thynges glorye nor boste our selues whē Paule hymselfe affyrmeth to be the same that he was by the grace of god Notwithstāding yet yf our lyfe hath chaunced to be a lytle prosperous and iocounde yet dyd it neuer fall to tary in lust and shameles fylthynes neither yet dyd it degener into cruelnes pryde or cōtumacy so that the testimonie of oure lyuynge hath so astoned the councels of oure aduersaries that they haue reuoked repelled them from theyr purposes agaynst vs. As for oure learnynge and erudicion althoughe it be greater thē our enemies eyther maye beare resyste or without cōscience can cotnēpne yet is it far inferior in our opinion thē these that so fole hardely persecute vs iudge it to be But yet that we maye atayne vnto our purpose we haue so laboured nowe not a fewe yeres and redde both the scriptures and other humayne letters that what we nowe teache it is not vnaduysedlye nor rasshlye done for we may lawfully prayse the grace and gyftes of god so lyberally diuyded vnto our congregaciōs Dubtelesse so haue oure congregacions whiche heare the Lorde by vs receyued the worde of God that nowe all lying and false dealynge are repressed pryde and wantones are broken rebukynge chidynge dyuision are gone awaye from amonge vs. Whiche all verely yf these be not the fruites of the holye goste what