Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	action_n	body_n	part_n	4,570	5	4.8992	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

grace in shamelesse lyes But heere I would beseech the diligent reader to iudge betweene vs and them indifferentlie Bellarmine the great Rabbi of the seminarie at Rome and the go●●ah of that vncircumcised congregation gathereth what euer hee could● find with his owne trauels or the trauels of the whole seminary which bee report serued him what euer had anye shew for his purpose Hee hath gathered together aboue a hundreth and nine places of all which I dare promise the diligent reader that hee hath not two which speaketh the thing which hee woulde haue In them all hee hath neither founde transubstantiation of the elements nor accidents without subiects nor subiects without accidentes nor the bodie of Christ rent with teeth nor that the accidentes are the outward signes in the sacrament nor that ●he bodie of Christ is at one time both in heauen and all other places where the sacrament is ministred nor any other of these new theoremes of the Romaine faith without a glose and that sometimes impertinent sometimes obscurer then the text sometimes repugnant to the text and alwayes peruerting the true sense of the author I hope that no man will count these allegationes equiualent except they proue all the theoremes and appendices of transubstantiation as cleerelye as wee haue done Notwithstanding whate uer they or we can doe in this kinde is no proofe of the truthe but a witnes of the consent of tymes Nowe in this place followeth next to be considered howe this monstrouse opinion of transubstantiation began to insinuate it self into the heartes of men in the ages following for from this time forth it beganne dailye to grow and to gather strength In the mysterie of the sacrament there is such a secrete sacred coniunction of Christs blessed flesh with the seales as we can not well vnderstād nor is lawful for vs curiously to enquire but reuerentlye to beleeue that his bodie is the bread which came downe from heauen and giueth life vnto the worlde On Christs parte by the secret and vnseene efficacie of his diuinitie hee conuaieth him selfe into our soules to feede them vnto eternall life On our parts there is an action iointly of the soule and bodie the one receauing the elementes with the mouth of the bodie the other receauing the body and bloode of Christe bee the mo●th of f●ith In this action the whole powers of the soule and body are occupied at one instant applying all the comforts of the senses to the soule The mouth tasting sweetnes presents sweetnes to the soule the stomach receauing refreshment mindeth the soule of refreshment The vitales receauing strength comfort life offers to the soule the strength comfort life that floweth from the bread of which who-so-euer eateth shall neuer hunger nor thirst againe To printe this analogie into our heartes and to lift our senses from the sensuall consideration of these present obiects to the spirituall contemplation of his absente flesh it pleased the wisdome of our Sauiour to name the figures of breade and wine his bodie and blood broken and shed for the faithfull partakers of these mysteries And that he doth not changing the substance as these men woulde haue vs weene but turning the vse of bodilie meate to present to our deepe speculation the meate that feedeth the soule to eternall life This besides the places alredie cited Theodoret about foure hundreth yeares after Christ teacheth as resolutelie as euer did either Zuinglius or Caluin his wordes ar these faithfullie translated because they are ouer long to set downe in his owne language Our Sauiour changed the names to the bodie giuing the name of the signe and to the signe giuing the name of the bodie His purpose is mantfest for he would haue them who did participate his diuine mysterie to haue no eye to the thing which they sawe but bee changing the names to apprehēd the change made be grace For calling his naturall bodie bread meate and calling him self a vine hee honoured the signes with the names of his bodie and blood not changing their natures but adding grace to nature This example of our Sauiour all true preachers in all ages who laboured to instruct the heartes of men in these mysteries followed when they sawe the mindes baselye contented with the externall action manie tymes they amplifyed the presence of Christe with hyperbolicall argumentes of his diuine power to lift the heart from the elements to the thing presented be the elements For as mariners betweene two dangers in the seas beareth of that which they moste feare towardes that which they leaste suspect euen so these teachers drew the people frō the elements subiect to the sense towards a bodely presence contrarie to sense neuer surmizing that men woulde bee so credulouse as to take such hyperbolical amplificationes for simple suthes The deuill who hath alwaies beene reddie of good to take occasions of ill watered this weede with all helpes Firste hee bred in the heartes of men such a colde regarde of these holye mysteries that few resorted to them as it appeareth be the grieuous complaintes of the fathers of that age and lawes made be sundrie emperours to mende that fault Be this meanes he so incensed the harts of them who had the hādling of them y● no man thoght his eloquēce suf●iciēt to amplify the presēce of Christ in the sacrament with high speeches to imprint a reverent estimatiō of these sacred mysteries in the dull heartes of the people This continued well nye three hundreth yeares without suspition of ill With the opinion of a corporall presence the deuil drew in be little and little that the verie bodie of Christ offered to the father in the masse was a sacrifice propitiatorie for the quick dead and the people as wee are all borne to superstition and idolatrie imbraced that more gredelie then any truth The Clargie spying the masses to become good marchandise and hopeing for greate cheates to the kitc●in bee that market put to their shoulders lifted the sacrifice aboue the sacrament So this weede grewe dailie as weedes commonly growes fastest till few could find the truth that onely such as diligently sifted the Scripturs and fathers of former times It was long before men grew so brasen faced as to denye the figure in the words of the institution The first that wee reade to haue commed so farre was Damascene about the yeare eight hundreth After him followed Pas casius and Theophylact wel nye a hundreth yeares These men broke the yce to them that followed but pearsed not into the depth of this diuinitie Transubstantiation of the elements accidents without subiects and subiects without accidēt● the monstruous brude of the Romane Church were not yet clecked She had not yet sit vpon that egge neither was these men yet so well resolued as vpon all occasions to sing one song They dissēted in many things from them that followed and in sundry thinges from themselues At

neuer was Of the wicked Paull saith hee that eateth this breade and drinketh of this cuppe vnworthely eateth and drinketh his owne damnation He saith not hee that eateth the bodie drinketh the bloode of Christ vnworthely And heare I dare lay my heade which I will not giue for the popes heade and his triple Crowne too that all the Schooles in Roome and Remes shall neuer proue be the Scripture that the body of Christ can be eaten vnworthely Howe oft doth hee promise himselfe in Iohn eternall life sumtime to him that eateth his flesh sometime to him that beleeueth Whereof it is manifest that none eateth his flesh vnworthely seeing that all that eateth of it shal haue eternal life This besides the place quoted be Lumbard that worthy Fatder August in Iohn tract 26. striketh dead Sacramentum quibusdam ad vitam quibusdam ad mortem sumitur res vero cu●us est sacramentum omnibus ad vitani nulli ad mortem That is some receaueth the sacrament to life some to death but that whereof it is the sacrament bringeth life to all death to none Seuenthly in the fore cited wordes of Paull He that ●ateth of this breade and drinketh of this cuppe vnworthelie ea●eth and drinketh his owne damnation We find this argument The elements in the Sacraments remaine that which Paull be the spirit of God doth call chem But Paull be the spirit of god doth cal them bread and wine and that after the consecration or else they coulde not bee receaued vnworthely nor drawe on so heauy a iudgment as to be guilty of the Lords body and blood Ergo the elements in the Sacrament remaineth breade and wine and are not changed into the naturall bodie and blood of Christ. Heare the base shift that the Apostle vseth the names which they seeme for the names which they are will not houlde for that were to feede the errour of the fenses and to brangle the foundation of faith which thing bee farre from this Apostle who trau●lled so faithfullye and discreit ye 〈◊〉 Apostleshipe Heare thou hast seauen argumentes gentle reader th● weakest of all which if wee hade no more were sufficient to beare out this cause with greater probability then any that our aduersarie hath to the contrary The firste thirde fifth and sixth concludeth the negatiue that the breade and wine are not the reale and essentiall bodie of our Sauiour The second proueth that they are types an● figures of Christ exhibited for the ransome of our sinnes The fourth and seuenth that the bread and wine remaineth in their owne natures and are not transubstant●a●ted as the Church of Rome laboureth ●o earnestly to bring the worlde to beleeue And so of these seuen arguments four erefutes the aduersarie and three confirmes the truthe Nowe that the Church maintained this truth as she receaued it from Christ and his Apostles for more then fiue hundreth years after Christ I wil proue bee the the testimonies of the fathers who liued and taught the Church in that age And heare I woulde praye the reader not to mistake me I alleadge not these testimonies to confirme this truth as not sufficiently proued already or to ad more authoritie to the testimonies of the scripture for we acknowledge the authoritie of the word of God to haue that Maiestie that if all the world did say against it yet it remained the certaine trueth of the eternall God who is trueth it selfe and can not lye And wee greatly lament the miserie of this age wherein there is so many foūd and of them some who knew the truth to oppose them selues against so manifest a light But seeing bee the peruersnes of man and malice of the deuill it is controuerted in my simple iudgment the consent of the Church is no small inducement to indifferentmen and a great slap in the aduersaries saill who beares the world in hand that they saill before the wind and that all the fathers of the primitiue Church doth rowe in their bardge Which confident assertion how false it is I hope with gods good help to make it manifest and to proue be their owne wordes that none of the fathers did euer know that transubstantiated monster which was whelped in the counsell of Rome fiue hundreth yeares after them and after that fostered in the bosome of that Church To beginne Tertullian who liued in the yeare two hundreth saieth of the eating of Christ in the Sacrament Auditu deuo●andus est intellectu ruminandus et fide digerendus That is bee hearing he is to bee eaten be vnderstanding chawed bee faith digested Chrysostom teacheth the same Magnus i●●e panis qui replet mentem non ventrem This is the great bread which filles the minde and not the bellie And August Quid dentem et ventrem para● crede et manducasti Why preparest thou thy teethe and thy bellie beleeue and thou hast eaten Cyprian saith esus eius carnis e●t quadam aviditas et desiderium manendi in Christo Quod est esus carni hoc est fides animae non dentes ad mordendum acuimus sed fide sinceva sanctum panem edinms The eating of his flesh is a certaine gredinesse and desire to dwell in Christe As eating is to the flesh so is faith to the soule We sharpe not our teethe to bruse but faith to eate that sacred bread Basilius saith est quoddam spirituale os interni hominis quo pascitur recipiens panem vitae qui descendit do caelo There is a spirituall mouth of the inward man bee which he is fed who eates the bread that came downe from heauen Be the testimonies of which fathers it is most cleere and apparant that the Church then tooke the eating of Christs flesh and drinking his bloode to bee a spirituall action of the soule not a bodily action of the mouth that it is eaten be faith not with the teethe and digested into the minde not into the bellie and foull●stomache of the receauer Of sacraments in generall August saith in sacramentis videndum est non quid sint sed quid ostendant signa enim rerum sunt aliud existentia aliud significantia in sacraments it is to bee noted not what they are but what they meane so they are signes of thinges signyfiing one thinge and in deede an other Of figures that they are vsuall in the scripture and that the name of the figure is set for the thinge figured and contrariwayes of the thinge for the figure he saith Solet res quae significat eius rei quam significat nomine appellari Hinc dictum erat petra erat Christus Non dixit petra significat Christum sed tanquam boc esset quod●vtique per substantiam non erat The thinge which signifieth vseth to be called many times be the name that it signifieth Hereupon it is saide that Christ was the rocke he saide not that the rock signifieth Christe but as if