Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bread_n	nourish_v	4,911	5	10.6386	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15103	An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time.	White, Peter, Vicar of Eaton Socon.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

blesse crosse him if he be there reallie present thē they desire the father to looke mercifullie and cherefullie vppon him then doe they desire that the Angels maie carie him vp into his fathers presence I praie you shall vvee thinke these thinges to agree vvith the Real presence of Christ What shall vve thinke that God is angrie vvith his sonne and that he needeth to be intreated for Or shall vve thinke that the deitie of Christ is not able without helpe of Angels to carie him selfe into heauen who rose from death and ascended into heauen by the power of his deitie Or shall vve thinke that the reall presence of Christ is at anie time absent from his father vvho continually maketh intercession for vs at the right hande of his father 1. Io●● 2. Act. 2 1. Tim. 3. No no this practise dothe declare vvwhat the first Church did thinke of the simbals namelie that they vvere sacramentes of Christes bodie and not his reall and naturall blood in deede and substance Fouthly Magister senten lib. 4. dist 11. this imagination of real presence vnder the formes of bread and wine confirmeth two maner of waies Guiller Vocill in sentto lib. 4. th'opinions of Marcion Valentinus Eutiches and suche like which either demed Christ to haue a naturall bodie Linwoode in prouinc lib. 1. or els that his naturall bodie vvas deified and so became one nature with his deitie Durand rational lib. 4. part 1. whereby the naturall prophets of his humanitie as to be put in one place at once to be locall to haue forme quantitie lineamentes and proportion of a naturall bodie vvere vtterly destroyed and done awaye This doth this real presence as I saide bring in againe for the Papistes say that this real presence in the bread and wine is without Quantum that is without forme proportion or any lineamentes or diuision of members that where the flesh is there is also the bloud and where the head is there are also armes body feete and all the rest By which confusion vvith Marcion and the rest they destroie the veritie of Christes humane nature For as the scriptures and fathers do teach vs Christes humaine nature was not nor could not bee otherwise proued then by forme quantitie lineamentes and proportion of his body He saide to Thomas bring hither thy finger and feele Iohn 2. Luk. 24. and to all his disciples when he was risen Feele and see for a spirit hath not flesh and bones as you see me haue 1. Iohn 1. feare not therefore for it is I. And S. Iohn sayth That vvhich vve haue seene with our eyes handled with our handes Lambardus Scotus Dur. vndrs Gabriel Biel. Chclouius Hardingus eiusdent farragistis nelulones quampiurimi c. When accidentes by this meanes are taught to be vvithout substāces as vvhitenes woundnes in the bread rednes in vvine and taste in them bothe and yet nothing is either vvhite found red or tasteth I praie you for as muche as this sacrament is a certaine a visible and sensible signe of Christes body natiuitie death and resurrection shall not the heretikes saie in deede he appeared to be borne to die and to rise againe but in truth he did not so For as in the sacrament of his natiuitie death resurrection there appeareth to our senses vvhitenes roundnes and taste and yet in trueth nothing is either vvhite rounde or tasteth Totul conera Marcio lib. 4. Ireneus contra bareses lib. 4. cap. 32. 34. Theodoret. contra Nest Gelasius contra Eutiche Chrysost ad Cesarium monac Contra Apollina euen so Christe appeared or seemed to do and suffer these things but in deede and trueth it vvwa not so Against this reason can there be no exceptiō taken for th' auncient fathers Tertullian Ireneus Theodorite Gelacius Chrysostome and others did by the reall substance of bread and vvine conumce these heretikes of falshoode and confirmed the trueth of Christes birth death resurrection and ascention into heauen Which thing surelie they could not haue done if the substance of bread and vvine remaine not in the sacrament For the heretikes would haue cōcluded against them as aforesaid Fifthlie this opinion of real presence destroieth the nature and propertie of a sacrament whose nature and propertie is in signifying to be like the thing they do represent and signifie Aug. aei Bmis epist. 23. So saith S. Augustine Except saith he the sacramentes had some similitudes of those things vvherof they be sacramentes they trulie could be no sacramentes 1. Cor. ●th 10. And because of this similitude they obteine the name of those thinges vvhereof they be sacramentes as after a certaine manner of speache the sacrament of the Lords body is called the Lords body the sacrament of his bloud is called his bloud c. This analogie similitude standeth in feeding Aug. super Iohn cap. 6. tract 4 Ireneus lib. 4. cap. 34. nourishing comforting and in vnion or fellowship for bread wine do fede nourish comfort the natural body euen so the bodie and blood of Christ with the merits of his passion do spirituallie fede nourish comfort our soules Aug. ciuit lib. 10. cap. 4. 5. Crprtian de caeiae and as many cornes and grapes are vnited into one lofe one vvine euen so are vve vnited in one misticall bodie communion and fellowship vvith Christ vvho is our head But accidentes vvithout substaunces do neither doe nor shewe these things therefore haue not the nature and properties of a sacrament Againe a sacrament is a visible signe of an inuisible grace but accidentes vvithout substance can neither be seene nor yet possiblie be and sure I am they vvil not saie these accidents are fixed and staied in the real presence of christ Therfore the premises being true namelie that there must nedes be a similitude proportion analogie betweene the sacramentes and the grace signified the which similitude by the testimonie of S. Paul Tertullian 1. Corinth 10. Tart. Cotra Mad. Irens centra lib. 4. cap. 34. Cyprian manie others standeth in feding norishing cōforting and vniting as aforesaid this reall presence therfore vtterly destroieth the nature and property of a sacrament Sixtlie it draweth vvith it manie blasphemous errours both against the deitie and humanitie of Christ whereof for breaitie sake I touch but a fewe First if Christ be reallie present in the bread Dis●isnedus de er●diton● Christi fidelium in sacramento ardinis then that thing beginneth now to be God vvhiche a litle before vvas bread and so with Arrius the seconde person is made a creature Thus in deede do Papistes vvith blasphemie speake of the sonne of God saying De haers inter Scotiscitas Thomistitas S●●konstitas locustarum exan●mi● magna est concortatio the priest is the creator of his creator or him that made him Their practise also affirmeth that that thing which is God mase

in the sacrament of Baptisme And the renerent father Beda Bida super 1. Cor Cap. 10. Auguen formone ad disantes Nulli aliquatenus ambigendum est tunc vnumquenqse fidelium corporis sangumis Christi participem fieri quando in Baptismate membnum Christl efficitur No man may doubt bt that euerie faithfull man is then made partake of the bodic and bloud of Christ vvhen he is made a member of Christ To these might manie mo fathers be added but these are sufticient to proue the selfe and the same presences of Christ to be in the sacrament of Baptisime that is in the Eucharist For when we acknowledge our birth to be altogether spiritual and nothing materiall naturall or corporall and to be vvrought vvithout the real or naturall presence of Christ by vvhom yet neuerthelesse vve are regenerated and made the sonnes of God it were not onelie foolishe but a monster to imagine the feeding and nourishing of this life vvhich commeth by this birth to be otherwise then according to the nature of the birth The birth is altogether spirituall the nourishment therefore is altogether spirituall Christ is effectuallie in regneration bestowed vpon vs Origen in lib. 4. homil 4. super Exnd. hornil 13. super lib. 4. hum 9.1 Tertral de carnis resurrectione so is he effectuallie offered and bestowed in his vvord and yet doth no man imagine that Christ is included in the vvater or in the letter of his vvorde Christus auditu deuorandus est intellectu ruminādus side digerendus Christ must be eaten by hearing chowed vpon againe by vnderstanding throghly digested by faith De creua domiui in medio Aud S. Cyprian Esus huius carms est quadam auiditas quoddā desiderium manendi in Christo quod est esca carni hoc est animae fides non dentes ad mordendum acuimus sed side sineera panem sanctum frangimus The eating of this flesh of Christ is a greedie appetite a l̄oging desire to dwelin Christ Loke vvhat meate is nvto the body euē the same is saith vnto the soule We whette not our teeth to bite with but vvith a true faith vvee breake this holie bread Christe is not reallie saide to be present either in the letter or in the vvorde vvhy then should not vve thinke the saine in the supper when we see and vnderstande that his presence bothe in baptisme and in his vvorde is certaine and effectuall and yet neither real nor corporall Moreouer this presence of Christ in his word and sactaments is so far beyond the reche of our sinple vnderstanding that vve be not able to comprehende it by wit and reason and therefore beleeue it by faith asluring our selues that God is most true in his promises Wee therefore rather feele the benefite and comfort of his presence in our hartes and minds by a liuely faith then are able to expresse it by our owne vvitte and tongues The fearch after this ineffable maner of Christes presence in this sacrament hath broght a number into a dangerous Laberinth and in the ende brought foorth this absurde monstrous and blasphemous opinion of the real presence by the vvaie of transubstātiation ful of al idolatrie and superstltion taking the outwarde signes in this sacrament for Christ therby signified and th' action vvhich duelie performed doth call Christes death to our remembrance which to do is the principal end of this facramēt for the sacrifice of Christes death Malb 26. 1. Cer. 11. Aug. de ciuita de lib. 10. cap. 5. Cryso super Heb hoil 17. vvhereof this sacrament is as saith Augustine Chrisostome but a remembrance And so by this meanes that thing vvhich vvas ordeined to shew forth Christes death effectuallie did they abuse to the hiding and drkening of the force and effect of Christes death and passion vvhiche is the onelie sacrifice propiciatorie for sinne Iebr. 9. 10. for beseides this there neither is nor euer was anie other The first Church therfore as they knew the death of Christ inseperably ioyned with the sacrifice propiciatorie for sinne that no propiciatorie sacrifice could bee made for sinne vvithout the death of Christe so did they neuer teache this sacrament to be a sacrifice propiciatorie for sinne That sometimes in the fathers this sacrament is called a sacrifice Aug. ad Bcnifa lny so super Heb. ●omilia itis because it doth represent the sacrifice of Christes death and so it according to the nature of Sacraments obteineth the name of the thing that it signifieth as is aforesaid ●rene contra hera●●s lib. 4. cap. 32. As also that in receiuing of this sacrament the vvorthie receiuers offer vnto God their prayers yea them selues vvhiche is an acceptable seruice and sacrifice to God not for sinne but of thankes giuing In this sence is it called a sacrifice Aug. de Trinit lib. 10. cap. 5. Aag ad Ianua● Epist 32. 1. Coren 10. 11 Iguasi ad Suy●● Epiph. ad Faw Epipi Havcs not that it is so as S. Augustine saith but that it doth signifie and in this sence and meaning both in scriptures and fathers it hath sundrie names and callinges as the Lords bodie and blood Ganes 17. Excd. 12. the bread of the Lorde the cup of thankefgiuing the communion the holie gathering loue the Lordes supper c. Yet it is not all these whose names it beareth but signifieth these and therefore is so called But the papistes neither regarding the vse nor signification of sacraments haue driuen them selues as I said into such a Laberinth that vvhat to saie therof they can finde no certentie or ground for vvhere a sacrament is a visible signe seale or testimonie of an inuisible grace Ciuisate dei li. 10. cap. 4. 5. Petrus Lombard sent li. 4. dist 10. thus S. Augustine out of the scripture doth define a sacrament saying Sacramentum est visibilis forma inuisibilis gratiae A sacrament is a visible sible forme shape or shew of an in uisible grace Againe he calleth it visibile signum a visible signe The Papistes define this sacrament of the Lordes bodie to be an inuisible signe of a visible bodie Thus do they define it Caro Christi inuisibilis est sacramentum carnis visibilis The inuisible flesh of Christ is the sacrament of his visible flesh Thus both contrarie to Scripture Fathers the veritie and trueth of Christes humane substance reason common sence yea contrarie vnto thēselues they saie they knowe not what and againe reuiue vvith Marcion and other suche heretikes a fantasticall opinion of Christes humanitie to the vtter ouerthrow of the ground and substance of christian religion which chieflie standeth in the certentie of Christes humaine bodie and nature 1. Iohn 4. They sometime saie the accidentes of bread and vvine as vvhitenes roundnes c. are the sacraments of the bodie of Christ now thinuisible bodie say they is the sacramēt of

Mardocheus serued Ammon and his posterity Finally as the Lord commaundeth the strumpet of Babilon to be serued ●poc 18. So shall they with peace and safetie raigne to the glory of God and comfort of his Church which they can neuer possibly doe so long as these Antichristian members doe abuse their clememcie and mercy as hetherto they to their great imboldening haue done Therefore of them Olim quod Vulpes oegroto cauto Leoni Respondet referam qua me vestigia terrent omnia te aduorsum spectantia nulla retrorsum As the wilie Fox aunswered the sicke Lion Well I say the steps of all men that trusteth thē maketh me afraid we see many noble personages destroyed by thē from their holy Caue returneth none in their felowship is nought but bloud and destruction We still therefore crie with the holy Ghost Tollite Vulpeculas Demoliuntur enim vineam Domini Out with the very Cubbs for they destroy the Lordes vineyard Fourthly as it were an other Hyrostratus by burning Diana her Temple or an other Curtius for a yeres pleasure with great pride and oftentation to leape desperatly into the Gulfe to win a vaine reporte or same emong the foolish people or as it were an other desperate Monke newe returned from hell shreuen and houseled to poyson King Iohn a most Noble and valiant Prince to the end he might through so vile and wicked a fact be accoūted amōg the popes Canonized saints doe these wicked and desperate Hipocrites attempt with losse both of body and soule to murther christiā princes godly magistrats to be Regestred in the Popes Martyrologe to haue Graines Beades Medalles blessed plenary pardons giuen in their names These Hypocrites herein follow the steps of the desperate Iewes that wickedly and wilfully cast away themselues to saue the tēple which God would destroy Iosephus de bello Iudeico We may not therfore be deceiued with this desperate hipocrisie of theirs For hereof we haue infinite examples as of the Circumcilians in S. Augustines time of Thomas Becket Thomas More Iohn Fisher Fekton and such like Tertul. August whose desperate deathes may not commend them vnto vs for Martyres For not the death but the cause maketh a Martyre Last of all as these Iesuits the last brood of Antichrist doe with like hipocrisie seeme to forme their speeches vnto the Phrases of the Scripture and to vse the sentences of the holy scriptures to couer hide from the simple the vgly and Monstrous face of filthy popery that thereby they might with lesse suspition cure againe in the heartes of the people the deadly wounde of the beast which otherwise to doe the Diuell well seeth is vtterly impossible Thus Alberius Pighius Eruius Andradius the late Courcell of Trident and thus the late executed Iesuites attempted to perfourme But among the residue Raph Sherwin one of the foure executed at Tiburne for treason on Friday the first of December playeth this pageant most guilefully to the deceauing of a greate number then and there present 1581. and purchased by his deepe desperate Hipocrisse a commendation aboue the rest as though there had bin wrought in him before his death some fast of Christ and true religion But all was subtiltie an hipocriticall hipocrisse to leade the people from the detestation of his popery to a liking or a more tollerable iudgement thereof If Raph Sherwin good reader had meat according to the good fourme of words by him then vttered then woulde hee vtterly haue cōdemned mans merites inuocation of Saintes with the residue of his popety to that point belonging contrary to the persō of Christe and free iustificatiō by his death This hee did not But contrariwise saieth he I die a good Catholique that is to wit an arrogant and an obstinate papist These last wordes of his gentle reader namely I die a Catholique doe well declare his meaning nothing to agree with his good forme of words by him first vttered Therefore one Master Edward Fleetewood a godly learned Preacher and I thought good by conference with Some of his fellowes yet remaining in the Tower to learne out by them his meaning in the good forme of wordes by him at his death vttred therby either to sift out the bottom of their Iesuitical practize or to giue occation vnto his fellows by his worses to repent and embrace the trueth and hauing cōferēce with Iames Bosgraue Iohn Hart Henrie Orton wee found their meaning in these good wordes vttered by Sherwin to be nothing lesse then to attribate our whole iustification wholly and onely vnto Christ as the good forme of his wordes did pretēd but partly vnto Christe partly vnto them selues as in the discouery more plainely will appeare which thing all papistes haue heretofore done Sherwin therefore meant not and the rest of the Iesuites intend not to retract any thing from the grossenes of Poperie but guilefully and subrilly to vpholde the whole The Lorde of his great mercy speedily treade downe Sathan vnder our feete for the better ouerthrowe of this wicked king dome the full restoring of the beautie of Christes Church and comfort of his deare Children So be it Faultes in the First booke For Elegantur Legantur For gloriant gloriantur fol. 23 For purputea purpure● For aurea aureo For tui in fol. 25 For presed se presens For so let let fol. 32 For the dayes of Abraham he did in the dayes of Abraham fol 40. For Nicholas the second Leo the ninth and Nicolas the second fol. 40. For he had they had For his theirs For whosoeuer who euer fol. 41. Faultes in the Second Booke For wherein the exact rule of the Law Read wherein the righteousnes of man is compared wyth the exact rule of the Law fol. 2. For applicatum Read explicatum fol. 5. For your clamorous Read our clamorous fol. 11. For tempored Read tempered fol. 12. For credamor Read credamus fol. 16. For cum creditis Read per cum creditis fol. 17. For qui Read cui fol. 33. For their Read the. For leud tent Read leud entent fol. 37 For penerall Read generall For then deuils Read then the deuils fol. 38. For hec loquitur Read hic loquitur fol. 38. Sherwins confession I Acknowledge that in me and of me there is nothing but sinne and abhomination and J trust onelie to be saued by the death and blood shedding of Iesus Christ The discouerie of this Confession FIrst for the better vnderstāding of their sudtilitie wee must remēber that of iustificatiō before God they make three differences The first wherein the righteousnes of man is compared with the righteousnes that is in God Albertus Pighius de fide iuscifi Concil Trident sess 6. And thus they confesse that no creature is righteous before God compared with his righteousnes The seconde wherein the exact rule of the lawe that is absolute perfect And mans righteousnes compared vnto this they confesse