Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	faith_n	grace_n	remission_n	6,633	5	9.4205	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68996	Certeyn meditations and thinges to be had in remembraunce, and well considered by euery Christia[n], before he receiue the sacrament of the body and bloude of Christ. Compiled by T. Broke.	Broke, Thomas.	1548 (1548)	STC 3816; ESTC S108982	9,153	36

Certeyn Meditations and thinges to be had in remebraunce and well considered by euery Christiā before he receiue y e Sacrament of the body and bloude of Christ ¶ Compiled by T. Broke ☞ Anno. M. D.xl.viii The .xvii. of August ▪ FIrst it is to be noted that all Sacramentes aswell of the olde lawe as also of the newe lawe were instituted and ordeyned of God to put vs in remembraunce of his most louing benefites and most mercifull kyndnes shewed and done vnto vs. Which benefites these sacramentes thorough gods worde doe offer vnto our mindes and not to our senses and we receyue the said benefites by faythe into oure soules and not wyth our senses into our bodyes Sacramētes be of such cōditions and nature that they haue in them two thinges to be considered the one is an outward visible thinge which perteyneth vnto the bodyly senses and is also-receiued therby The other thing is not perceyued nor receyued w t any bodily senses but as a pure and mere spiritual thing a benefite done by God vnto mā perteinyng only vnto the soule whyche spiritual benefite is geuen done by god vnto man because it shold be had reteyned in cōtinual memorye of the christiā man These outward sensible thynges were instituted and ordeined to sygnifie represent the same hauing in nature a propertie and condicion somewhat cōfirmable lyke to expres and represent the thing which thei declare and singnifie As bread hath a natural properti to fede cōfort and sustain the natural bodi so Christes bodi betraied and his bloud shed for the remission of our sinnes feadeth cōforteth and susteyneth the soule of the christian man borught into greate feare and sorowe with the syght of the multitude and greuosnes of his sinnes Which hungreth and ernestlie thristeth for the iustice of God and remission of hys sayed synnes And if these thynges be well noted and pondered it wyll cause to cease contencion moued about the maner of receyuyng of the sacramēt for all christean mē muste condescend and agre that euery faythfull Christian thorough Gods word in y e sacramēt dulie to him exhibited and ministred doth eat and receyue bi faith in Gods promyse Christes fleshe and dryncketh his bloude So that y e thing is not in contencion Whether we eate Christes flesh or dryncke hys bloude or no in y e Sacramēt but the forme maner of eatyng Christes fleshe and drynkyng his bloude is in cōtēciō For some of the clergie striue stowtly and teache vngodlie that we should eate and receyue Christes naturalle-bodye wyth our teth drynke and swallowe hys bloude wyth oure mouth and throte affirming veri grossely Christes natural bodie so to be naturally reallye and bodeli present in the sacrament therof and that euerie man whych receyueth the sacrament receyueth also the natural bodie of Christ be he neuer so wicked vnfaythful An other sort of teachers preach y e receiuing of the sacrament with our mouth and chewing it wyth our teth we eate not nor receyue Christes natural bodi and drinking and receiuing the wine with our lippes throt we drink not Christes bloude except we faithfully and constantlie beleue Christes bodie to be betrayed for vs and his bloud to be shed for y e remission of oure sinnes For the mouth saye they receyueth not nor tasteth anie other thing then breade and wyne But Christes body slaine his bloud shed for the remission of our sinnes which is the spirituall gyfe and grace of God geuen to vs in the sacramēt the soule eateth and receyueth by fayth to his great spiritual comfort cōmoditie and profit and the mouth cannot receiue nor tast it For cōfirmacion wherof thei say that man consisteth and is made of a bodie and of a soule the bodi is a natural and a materiall substance which is fed with natural and corporal sustenaunce noryshement And the soule of man which we cal the spirit mynde is a spiritual substaūce which cānot eate nor receiue anye bodelie meat sustinaūce For the soule being a spiritual substaūce hath no teth mouth nor stomacke to receyue or degest anie suche bodelie sustinaūce for that which entreth into the mouthe defileth not the soule which is in the inward mā saith Christ So in lykewise that whiche entreth into the mouthe profiteth not the soule beyng the inward man which cānot receiue it So that the sacrament which y e vngodlie sai bi vertue of gods word spoken by the priest is turned into the natural reall and corporal bodie of Christes natural substaunce leauyng y e nature of bread is yet such a natural substaunce that cānot enter into the spiritual soule by bodelie eatyng and receyuynge therefore with y e mouth For our soule is norished fed liueth bi the spirit of Christ and not by the bodeli eatyng of his body with our teeth For in y e maner of eatinge with the teeth Christes flesh profiteth not saith Christ It is his holy spirit that quickeneth and maketh vs aliue for spirit liueth not but bi the spirit of Christ For whosoeuer hath the spirit of Christ y e same is Christes saith Paul And as touching this bodeli eating of Christes bodie with the teeth of men it differeth not from the fond vngodli opinion of the Caperna●●es rehersed in the .vi. of Ihon. Which hearyng Christ say I am y e bread of lyfe and the bread which I wil geue you is my fleshe And further he sayd excepte you eate my slesh drink my bloud you shal not haue life in you They sayde this word and sayng is veri hard Who can heare hym how can he geue vs his flesh to eate For thei thought that he woulde haue geuen vnto thē perceles and gobbettes of hys tural and bodily flesh to eate with their teeth and to haue let out part of hys natural bloud for them to drink Euē lyke as some of our clergie groselie and no lesse fondlie imagyne and without any feare of God or worldlie shame preache the same And althoughe Christ louyngly myndyng and wyllyng to teache them the profitable and spiritual eatyng and drinkyng of his flesh and bloude sayde doo these my wordes offende you what and yf you shall see the sonne of manne ascēde where he was before The spirit quickneth the fleshe profiteth not Yet this his answer did nothyng teach theym the godlye and spiritual eatyng drinking of his naturall fleshe and bloude because as Christ sayd there were som of them which did not beleue So that without true belefe no man can eate Christes fleshe and drinke his bloud and then he eateth and drynketh it spirituallie to his godli profite Also if the sacramēt be turned into Christes tural and real bodie as the most part of oure cleargie vntrulie do preache teache then it weare also reason that the same natural-and reall bodie should also be receiued and perceiued with our sēses For Christes natural bodie al though it be

Wherfore doubtles the spirituall eatynge of Christes bodye which is to beleue in him is only y e godli eating of Christes flesh and drinkyng hys bloud and not thys outwarde bodilye eatynge wyth theyr teeth fayne they neuer so craftelie This false transubstantiacion which repugneth agaynst all the auncient writers and also agaynst the holie scriptures whyche be declared by the mouthe of Paule saiyng I wyll not brethren y t ye bee ignoraunt that all our fathers were vnder a cloude and all passed the sea and all were baptised in Moses and in the cloude and in the sea and all dyd eate one spirituall-meate and all dranke one spirituall drynke they drancke of the spirituall rocke whiche folowede them the rocke trulie was Christ And if our fathers before Chri stes incarnacion and we that be leue nowe do eate one spiritual meate drink one spiritual drink but oure Fathers dyd not eate Chrystes naturall and reall bodie nor dryncke hys reall bloude whych two thousande yeares after was not incarnated nor had any naturall bodie therefore we do not nowe eate hys reall bodie in hys bodelie presence in the sacrament as these by ther trāsubstantiacion pretende For we eate the same that our fathers did eate which eating was by faith Ergo euen so muste we eate by faythe Christes fleashe and drynke hys bloude in the sacrament and not wyth our teeth reallie if we wylbee saued by the eatynge of Christes fleshe drynkyng his bloud as they were ¶ All the auncient writers writ and teach that we eate Christes bodie and drinke his bloud in the sacrament in a mysterie that is in a similitude whych cannot be estemed reallye for they be contraies For to eate a reall thing is with the mouth to eate naturallie the substaunce but al misteries be receyued eaten wyth the mynde and not bi anye bodelie meanes And therfore the sacrament is called of most auncient writers Panis misticus A mysticall breade which was ordeyned to feade and comforte the soules and not for y e bodie ¶ Chrisostome sayth that Christ gaue vs no sensible thynges but rather insensible thynges those thynges which were insensible or spirituall thynges ¶ Seynt Ambros vpon the .xi. chapiter of the fyrst to the Corinthians speakyng to them whych shoulde receyue the sacramente saith that thei should iudge with them selues that it is the Lorde whose bloude they drynk in a misterie whych bloud is a witnes of the benefites of god Also in his boke of the sacramentes he sayeth because we bee deliuered by y e death of the lord we remembring the same in eatyng drynkynge do syngnyfie the deathe of y e lorde ¶ Also Eusebius saythe because he would take away his bodi out of our syghte and cary it aboue the starres it was necessary that in this tune he should consecrate for vs the sacrament of hys bodie and bloude that it might be worshipped in a misteri which was offered for our price ¶ Also Chrissostome saythe yf it be so perelous to occupie the halowed vessels vnto a priuate vse in whome christes verie true bodi is not but the mystery of his bodie is conteynede howe muche more ought we not to geue the vessels of our bodies to the Deuyll that he maye do in thē what he wyll ¶ Also Seynt augustine saithe you shall not eate this bodie whiche you see nor drynke y e bloud y t they shal shede whiche wil crucifi me I haue comended vnto you a sacramente spirituallye vnderstanded which shall quicken you and althoughe it be necessarie to be celebrated and done visiblye yet it muste be spirituallie vnderstanded wherfore doubtles there is no suche fonde transubstanciacion as our clergie whyche can not vnderstād perceiue y e godly spiritual eateing of christs flesh haue grosli imagined But y e godly profitable eating is by faithe as I haue declared wherin there is not required any transubstanciacion But in thys transubstanciacion Sathan hathe broughte hys wycked wyll and purposse to passe whyche is that ther was neuer so godli a thing bi god ordeined for mā whiche y e Deuyl hath not other obscured or made darck the same by chaunging the ryght vse thereof into an abuse or Takyng awey the vertue comoditie and profet of y e thing leauing the name inestemation or els peruertyng the thynge whyche was ordeyned of God to be most godly and profytable to manne that through the abuse therof it is be come most wicked and damnable to man As for a lamentable example in this beggery and Anti christian transubstantiation it is to manifest wherein some of our Cleargie haue most wickedli blindly taught the people of this realme that they shoulde beleue that in that they receiued the sacrament that they wythout any doubte dyd eate Christes fleshe dryncke hys bloude because by vertue of the worde spoken bi the priest the bread is chaunged into Christes naturall flesh and bloud wherefore receiuinge and earyng the breade they shoulde eate Christes fleshe and bloud whiche they dyd nothynge lesse And so were ledde w t a false and fayned fayth to truste to haue by eatynge the sacramente eternall lyfe euen for y e wor●ks sake or because they eat it w t theyr teeth whiche onely dyd not profit them but also was their vtter dānation because they receyued it wythout fayth NOw Christen reader I trust thou perceiuest that in euery sacrament Ther be two thinges to be considered the one is the visyble substance whych is offered to the senses by and wyth the senses we maye receyue and vse the cōmoditie of it The other is the Inuisible grace and liberall gifte of God whych by the visible substance the promyse of god vnto y e same Ioyntely pronounced is represēted and geuen to al them y t faithfully and constantely beleue the same promesse This spirituall gifte of god is Christes body broken and his bloude shede for the remyssion of our synnes whyche spirituall gifte bycause it is geuen to vs by godes liberal promes It can not be otherwise receyued but of a spirituall herte and that thorow and by faythe onely in y e same promesse Suche faythefull beleuers doubtles do eate Christes fleshe and dryncke his bloude in spirite and truthe That is to saye receyue all the cōmoditie and profet of all Christes passion death resurrection ▪ and ascention whych is remission of synnes and eternall lyfe In the receyuyng of this sacrament we professe not onely to be faythfull warriars agaynst the deuel the worlde and the fleshe but also to be lyuely membres of Christes mysticall body wherof Christe is ●●ade wherfore aboue all thinge we must be circumspecte welware y t we defile not oure selues wyth any fylthy lustes synnes wherby we shoulde be become a●ylthy croked and roten member wherof our head Iesu Christ shoulde not reioyce but rather be a shamed and so worthi to be cut of from the body And then euen as