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	soul_n	10,399	5	5.2639	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

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

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