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
A19362	An epistle or godlie admonition, of a learned minister of the Gospel of our sauiour Christ sent to the pastoures of the Flemish Church in Antwerp, (who name themselues of the Confession of Auspurge,) exhorting them to concord with the other ministers of the Gospell. Translated out of French by Geffray Fenton. Here may the christian reader lerne to know what is the true participatio[n] of the body of Christ, & what is the lauful vse of the holy Supper.	Corro, Antonio del, 1527-1591.; Fenton, Geoffrey, Sir, 1539?-1608.	1569 (1569)	STC 5787; ESTC S108710	46,646	132

it therfore in vs any dutie of obseruation of suche Ceremonies hauing regard only to the authoritie of Peter God defend No let Peter remaine still as Peter and Martine as Martine that is to say as a man that may fayle and let the spirite of God be encreased by the organs instruments which he shall stirre vp to manifest the truth of his gospel whether he be Paul or Zwinglius or Oecolampadius or any other of lesse authoritie than they And for oure partes such organs instruments of God let vs receiue honour and haue in singular cōmendation without persuasion or beléef that they be innocēt or that they can not erre or that they bée not ignoraunt of some things Let vs beléeue that from day to day our Lorde wyll stirre vp such lyke organs and instruments to aduance hys glorie and to augment the lyghte of his holy Truth if our owne vnthankfulnesse bee not a barre to suche liberalitie begon by our GOD. 15 Besydes brethren I consider the lamentable tyme wherein those holy men dydde liue as béeing employed rather to purge and clense the fylthynesse of Papistrie than to studie or consyder of the introduction of the pure Truthe they were rather vsed in the resistaunce of the furie of Antechriste and his suppostes to flée from one coast to an other to make Apologies and defences to aunswer the falsehodes that were layde vpon them by dyuers and to dispute wyth the monstrous Moonkes of their Purgatorie and Rogations than that they had leysure and quiet libertie to searche by meditation the truth of the christian doctrine manyfested in the diuine word By which occasion it came to passe that their writings were stuffed with so many opprobrious and spiteful woords vnworthy of the true seruaunts of God and perfect pronouncers of the gospel of peace which notwithstanding as we support such infirmities as hauing regard to so wicked a time So now that God hath sent vs so many beames of his light let vs leaue to liue remaine so blind as in times past 16 My meaning deare brethren in al this discourse hath not bin to other purpose than to declare the smal occasion we haue aswel one as another to make gods or to say more truly idols of our doctors by their occasiōs to entertein vs in parcialities dissentiōs debates vpon the matter of our doctrine to the great slaunder of the poore weake cōsciences notable resistance of the propagation of the church wherin if the Corinthians haue bin rebuked bycause they made Partialities to maintein the renoume of S. Paule the chosen vessell of GOD Apostle of Iesus Chryste Doctoure of the Gentiles and to speake in one woorde a man indued with most singular and excellent giftes howe may God laye it ageynst vs who contende quarel make continual warre and as a man wold say deuoure one an other as Dogges and Cats breaking alwayes the bonde of charitie whiche Iesus Christ hath left of suche estimation 17 When the Lord would marke his disciples and childrē of his father he willed them not to followe the confession of Auspurge nor the Catechisme of Martin or of Iohn but he sayth In this men shal The marke of the christians Iohn 13. know you are my disciples if ye loue one other Alas moste blinde and myserable that wée are whilest wée dispute of the true or false interpretation of the words of the Sacrament of vnitie wée breake the very vnitie it selfe in contendyng whether the wicked infidell and vnworthy receyue as well the body of Chryste in the Supper as the children of GOD wée disfurnishe oure selues of the very Christ and make our selues of the number of them that receyue him not at all in serching whether Christ come in flesh in Spirite or in Sacramente we do depriue our selues of the true communion of Christ for he that hateth his brother Chryste dwelleth not in him in siftyng curiously whether the body of Christ bee giuen to vs in the bread vnder the bread or with the bread we cut oure selues off from the true body of Christe and make vs members of Sathan the father of dissentions quarelles contentions and debates 18 And for my opinion vpon the matter of the holie Supper I will saye in few woordes good brethren what I vnderstande leauing to euery one his libertie to folow that which God shall teache him Wée know right well that the meaning of our redeemer Iesus comming into this worlde was to manyfest to men the good will of his heauenly Father towardes them and how his Diuine maiestie had prouided to remedie the faulte transgression and disobedience of the first Doctrin of the holy Supper of Christ Adam by the innocencie moste pure iustice and obedience satisfactorie of the seconde and heauenly Adam And that men mighte be deliuered of the ire and iudgement of God putting themselues vnder the wyngs and couerture of thys Souerayne and eternall Sacrificatour And The summe of the doctrine of Chryst for as muche as the Diuine woorde doth shewe vnto vs the malediction of men and transgression ageynste the wyll of GOD by woordes taken of our corporall nouriture saying that as man hath eaten the frute of a tree defended hym by his Creatoure and that by meane of the same eatyng he hath made hymselfe enimie of the Lorde In lyke maner Iesus Christe oure Redéemer declareth to vs by similitude of eating and drinkyng the Reconciliation towardes GOD that his obedience hath brought vs as if he woulde cléerely say that Man hauing eaten of a forbidden Fruite hathe purchased malediction where as in eatyng nowe of a fruite giuen him by the hande of GOD bée hath woonne benediction The fruite and Trée of life whiche wee oughte to eate is euen very hée whiche Chryst is the Frute of the Tree of life bryngeth vs suche happie newes who wyth hys vertue and power iudicible is so tyed and ioyned wyth vs by the meane of Faithe and bonde of his holy Spirite that he entertaineth our soules in spirituall and heauenly lyfe euen as the bread and wyne nourisheth our bodies in corporall lyfe 20 Vsyng this similitude the Lorde sayeth in the sixth of Saint Iohn that he hym selfe is the breade of lyfe and gyuing lyfe which is descended from Heauen and that who eateth of this breade shall liue eternally That is to say hee shall escape the Cursse gotten by eatyng of the Fruite defended Hée sayeth also that hys flesh is the true meate and hys bloud the true drinke And hée that eateth his fleshe and drynketh his bloud dwelleth in Chryste and Chryste in hym who is oure seconde and Heauenly The trew vnderstanding of the words of Chryst Iohn 6. Adam within whose bodie it is necessarie wée bée incorporated or that hée incorporate hym selfe in vs to the ende that wée maye be able to appeare before GOD couered with the mantell of his moste innocente fleshe full of all Iustice 21 And bycause our

interpretation of these words the vine and that are you handlyng the branches coulde we say for all that that Iesus Chryst would comunicate his substance into a grape and that the Apostles should be transnatured into braunches sure who were of such opinion discouered sufficiently his ignorance and infirmitie 27 Notwithstanding you others my brethren make your principall piller vppon suche manner of speakings and all to make the poore ignorant people beleue that Chryste hath made promise to giue himselfe with the bread bycause that hauing taken bread and breaking it he said this is my body which woordes simply vnderstanded are as much as to say my body which is broken offered deliuered and sacrifised for you is bread or like too this bread whiche you breake eate and digest for the nouriture of your body In like sort I being the heuenly bread shal be broken for you to the end you may haue spiritual eternal life therfore do celebrate this that is to say this breaking and receite of bread in remembrance of me 28 To make cōclusion of this matter I vnderstand that our redéemer Iesus is Comparison betwene the first and second Adam the frute of lyfe who hauing put himself on the trée of the Crosse hath defaced the sinne and transgression whiche the frute of the trée defended brought to vs And euen as Adam hauyng eaten of suche a frute did make hymself enimie of God in contrary manner when wée participate with Iesus Christ crucified we are receiued into the good fauour and loue of oure Heauenly Father and that by the onely bountie merite and intercession of the self hée who on the trée of the crosse did constitute hymselfe the frute of lyfe for vs beyng assured that the participation of that precious Frute is not done either by water wine bread or any other creature whatsoeuer but by the woorke and operation indicible of the holy spirit who hauing called the chosen and predestinate of God doeth teache them their Meane to receiue Chryst Election Vocation Penance sinnes and abhominable transgressions by meane of the presentation of the holie Lawe hée sheweth vnto them theyr damnation sentence of eternall death the whiche they féele so in their heartes that by experience they may well assure them selues that the ire and wrathe of God hath bin so manifested to them that they haue swallowed pangs of death and The true preparation to knowe Chryst is to know the necessitie wee haue of hym séene before their eyes the throate of hell confounde and deuoure them there they fynd the frute of the trée of knowledge of good and euill they sorrowe and wéepe with a penaunce most bitter the miserable bankets or repasts whiche they haue taken of such a meate and fruite not only in the person of their father Adam but also with their proper mouth 29 After that by such means the holy spirit hath abased the arrogācie of man his pride and presumption and shewed him by experiēce the diffinitiue sentence arest irreuocable of the eternal ageinst sinners he beginneth to comfort and giue him good hope shewing him as a far off The faithefull feele the presence of Christ in their hart the Trée of lyfe and the viuifying fruite hanging vpon it the whiche by little and little degrée and degrée fayth and fayth and vertue and vertue makes him eate swallow and digest the heauenly bread Iesus Chryst yea with such experience féeling that no meat in the world of how great nouriture soeuer it be is so sensible in the bodie as the frute of life Iesus Chryst is in the soules of the faythfull with such manifestation by good woorkes outwardly that others may see knowe with what meate they be fed 30 For when we eate of euery other The life of a christiā sheweth that he hath Christ in him meate the body of him that eateth proueth only the presence of the meate But in suche as eate Chryst the true frute of the trée of life is discerned suche an example in their persons such ioy and pacience in afflictions such care to mortifie the old Adam such a renūciation of the things of the world with affection to the lyfe eternall that their neighbours and freendes acompanying them may sée that they eat other meate than the deuourers of ceremonies do 31 When they haue truely essentially and really participated of the bodie and bloud of Chryste by faith as is sayd of Iesus Chryste all entier true God and true man they assure them selues of suche a coniunction with him that they haue no néede to goe to searche hym eyther in the armorie of Préests or betwene the hands of men too receiue him either with the bread or with the water as being fully assured that Iesus Christ dwelleth in them and that they be flesh of his flesh and bones of his bones 32 And yet for all this they forbeare not to aproch to the holy table of the Lord to celebrate the holy Supper with theyr brethren and chyldren of the same heauenly father Neither go they thither to receiue Chryste of newe in bread or in wyne by grace or merite but their first cause of going thither is to certifie to al the church that they are of the number of those that receiue Iesus Christ for their only redéemer sauior for their eternal sacrificator their chief king lord souerain prophet doctor to teach them in al truth 33 Secondly they take the holy supper as a gage assurāce of the good wil of the heuenly father towards thē the same being so constant firme that it wil neuer change For euen as God hath promised by othe that the sacrificator shal be eternal euen so shall be the sacrificature and sacrifice for expiation of our sinnes 34 Thirdly they receiue in the Supper the seale of ratification cōfirmation of grace with recōciliation prononoūced by the preaching of the gospell to the end that by such mean faith might be augmented in them seing that God is not only cōtented to giue them y● word of reconciliation to assign his promises with the bloud of his proper sonne but hath also signed and sealed his Gospell of reconciliation with seales declaring in a wonderfull maner the very things conteined in the letters patentes and promis of the gospel happy newes 35 Fourthly the faithful see in the holy Supper as in a table and liuely portrait the communion and participation which they haue inwardly in their hartes with Iesus Christ knowing also that al the noriture spiritual vigor which they see in thē comes of the presence of hym whom they consider and beholde figured represented in the holy and sacred Ceremonie of the Supper by meane of which consideration they render thanks to the Lorde Sacrifice of thanks giuing in the holy Supper for the fayth hope mortification constancie whiche they féele to be communicated to them by the power and benignitie of

doctrine of faith Besides also you labor vs greatly to enter into disputation in this churche vpon the poynt of the Supper which we will not refuse so that it may be done in good order and with the consent of the state we would also that you agrée first amongest youre selues too the ende wée might knowe what part to mainteyne Wherin albéeit I can not but feare that your intent was rather to search matter of triumph without victorie with occasion to sende of youre bookes to the nexte fayre of Frankefort than of a zeale pure affectiō to pacifie this afflicted church toward which God graunt vs the zeale of his glory And I pray you of what purpose wold it be to vs vpō the disputation to agrée with you seing that by such meanes we shold fal into the euil wil of a great parte of the princes Protestantes of Germanie who abhorre already the opinions you haue vttered of the person of Chryste too bée in the presence of the Supper by the same mean also we should make our selues companions and adherents to Yllyricus youre Superintendent or author of youre confession who is hated of the moste noble Churches and Vniuersities of Germanie and chiefly in Wittenburgh who hath bin the mother nourse of the first Protestants These things considered I sée neither order to dispute nor reason to come to accord with him his adherēts 75 The seconde poynt wherein I requested Mathias Yllyricus and you too take some paynes was in the doctryne of mortyfication a thing moste necessarie for this lamentable tyme wherein wée sée so manye Epycures so manye Libertines so many Atheystes and people abandoned to all fylthynesse and dissolution of which so principall a matter you touch not one word in all youre confession but rather with youre vnbridled order of proceding shewe to the people greate example of immortification By the whiche those that haue iudgemente in spirituall things may see that youre doctrine and Scripture is not a doctrine taught by the Spirite of GOD and receyued in his schoole but rather certeine textes and propositions gathered oute of the papers and Bookes of others who peraduenture haue proued better than wée that whiche they haue taughte and left in writing 76 The last part of my request to M. Yllyricus was to exhort you to enterteyn a charitable and louing vnitie to the end al the church might bée edified as wel by the one as the other which he hath done quite cōtrary in your confession as witnesseth the words of the .xvij. article in this sort Quòd aduersariorum coena impiè celebretur Si quis hactenus dubitauit vtra sentētia sit verior in sacramētaria controuersia ille sanè vel ex solis ipsorū agendis ac formulis sacrae communionis ipsa praxi coenae statuere haud difficulter poterit Tantis enim corruptelis sacrilegijs in tā sacrosanctis mysterijs grassantur vt citra horrorem ac tremorem eas prophanationes pia mens cognoscere non possit Eas igitur vastationes ac violationes tanti mysterij hic breuiter exponemus vt sibi pusilli Christi cauere à tantis piaculis ira Dei possint Multis ergo modis eorum liturgia impiè peragitur That is to say If any by the things aforesayd be yet in doute not knowing whiche is the truest opinion in the matter of the sacramentes he may easily bée certified of a truth in beholding their actions and ceremonies A sharp poynt of M. Yllyricus in his confession in the celebration of the communion for there be so many corruptions and sacrileges in so holy mysteries that a Christian mynde can not beholde such prophanations withoute horror and feare Wée wyll then declare briefly in this Epistle the distructions and violations that ar cōmitted in so gret a mysterie to the end the litle ones of Chryst may stand vppon their garde ageinst such execrable crimes but specially ageinst theire of God Their ceremonie of the Supper The preachers of the confession of Auspurge accuse the other ministers that is to say of the sacramentaries as you call them is celebrated with impietie in many sorts First you say that we make no benediction vpon the bread Secondly in that that when we giue the breade we exhort those that receiue it to haue remembrance of Iesus Chryst broken offred and sacrificed for oure reconciliation to the heuenly father and satisfaction of our sinnes with the diuine iustice Thirdly bicause that in this wée séeke to be folowers of Iesus Christ who celebrating the Supper sayd to his disciples Take and eate c. Fourthly you accuse vs in that wée forget in the Supper the words of consecration Fifthly for that wée pronounce not the woordes of consecration to the ende the breade may perceiue our voice with vnderstanding of the word of God conuersion into the body of Chryste Sixtely you accuse vs bycause wée persuade the assistantes not to settle their eyes vpon the consideration of the visible exterior elements but rather raise our myndes and consideration to Iesus Christ the true heauenly bread for the nouriture of our soules who being alredy immortall is glorified vpon the right hande of the Father The seuenth impietie which you say we committe is That wée tell the assistauntes that they take the breade and Wine in remembraunce of Iesus Chryste In the eyght you say wée fayle in that wée vse the woordes of Chryste saying Take and eate and haue remembrance of Iesus Chryste employed for you wherein according to your scoffes of custome and poeticall sleightes you make vs like to the Beguiars and Beguines when they féede in their repastes The Lorde pardon you suche orders of teaching to your neighboures and reueale vnto you the modest grauitie which he demaundes in those that professe themselues pastors of the shéepe and pronouncers of the gospel Ninthly you blame vs in that we do not counterfet Iesus Christ as the priests of the Papists do as obseruing not point by poynt and worde by worde the ceremonies that he made and speake not in the same order the words which he pronoūced Your tenth and laste accusation is in that as you say we rob deceitfully the supper of the wordes of consecration by mean wherof the body of Christ ought to come thither and yet we say to the assistāts that they receiue the body of Christ 77 Behold deare brethren one part of the accusatiōs wherwith you haue charged vs touching the matter of the Supper whervnto I will not answere as being things so vayn of so small importance that there is none participating with either pietie or godlinesse which accōpt not the time lost or at least euil employed in the debate of such things for as the Lord hath made vs once to vnderstande by his grace what it is to receiue Christe and that wée haue felte the frutes of his presence so all youre accusations and Argumentes of persuasions to the

be of the Romish religion or reformed church praying always to the Lorde that he willighten vs in oure ignoraunces whiche wee ought to shew to euery one with all modestie and gentlenesse according too the example of oure maister and Redéemer Iesus who hath not disdained to receyue gently and teache myldely his very Iohn 3. enemies persecutyng him dayly and makyng coniurations to take from hym Luke 7. his life Let vs remember that being euē vpon the crosse pinched with the extreme pangs of death not mynding his owne paines he had remembraunce of his enimies with prayer to his heauenly Father to pardon their offences let vs imitate the Lorde our creator whose mercy and goodnesse are so plentiful that he maketh his sunne shine bothe vpon the good and the euill Let vs not vse regarde that this man hath suche an ignoraunce nor that man will receiue any article of our confession Let vs loue all helpe all embrace al and support the ignorances and infirmities of al. For better were it that we failed in this point if it be a fault at all than to make vs iudges of the conscience of an other and giue out sentence of condemnation ageinst those that agrée not with vs. 90 For ende deare brethren I besech you take in good parte this my epistle or letter mouing no otherwyse than of an affectioned hart towards you wherof the Lorde is my witnesse and I assure it in myne owne conscience and let it not I pray you be an occasion to you to write bookes nor Pamphlets séeing I haue no meaning too enter into armes or warre with the pen neither doth the time serue for it but rather of neede to vs all to apply oure selues to better things and let vs labour to encrease oure knowledge in that which we want to be doctors of the gospel for the acknowledging of our ignoraūce oughte rather to incense vs to a wil to learn than to make our selues inquisitours and censors of the Faythe of others with employing the time to fill bookes and papers with questions altogither impertinent to edification 91 I humbly beséech the soueraine maiestie of our good God heauenly father that it will please him too furnishe youre iudgements and vnderstādings with the knowledge of his holy woord to the ende that by the meane of youre preachings youre audience may learne a true faithe an assured hope in Iesus Chryste and a carefull mortification of the olde Adam and that the same Lorde so renue youre harts enflame your wills in the affection of charitie towards your neibors that from hence forth wée being ioyned with you and you with vs may liue in peace and tranquilitie of body and spirite in the assembly of oure Lorde Iesus soueraigne pastor of our soules who hauing bought vs by the inestimable price of his obedience and bloude moste precious it may also please hym too garde vs ageynst all dissentions make vs liue in the vnitie of himselfe vntill that béeing spoyled of this corruption wée may perfectely reioyce in the coniunction of him and the eternal glorie promised vs by his meane of the which in his own person the rather to make vs inheritors therof he hath alredy takē possession sitting on the right hād of God with all power in Heauen and earth To whome bée all glorie and empire for euer Amen In the towne of Antwerp ij of Ianua 1567. Your affectioned brother in Iesus Christ and humble companion in the work of GOD Anthonie de Corro called Belle Riue To the Churche of Antwerpe THis only deare brethren was intended by this Epistle or Sermon to imparte it by conference with the prechers of the church naming themselues of the confession of Auspurge without meaning to communicate it by publication albeit bycause diuers written copies are comen into the hāds of sundry and seuerall persons I thought it to better purpose to spread abroad and deliuer it in print than to suffer it to be argued in secrete leaste the same mighte moue cause of sinister iudgement ageinst the simple and sincere integritie of my meanyng wherein as the labour was peculiar in my selfe without the enteruiew or counsell of any so if it include any matter to edifie or confirme your cōsciences it may please you to be thankfull to the Lorde as author of al goodnesse And for the errors I beséech you let them be layde wholly vpon me as vpon a man who liuing yet in the peregrination to our heauenly countrey where wée shall haue perfect knowleage may erre and faile in many things For wée know that we are 2. Cor. 5. trauailers and iorneymen in this body we are absente from the Lorde and walke by Faith and not by view For ende I wipe my hands afore God and you all of any intent eyther to redarguate or confute the articles presented by those that call themselues of the Confession of Auspurge but rather to let them sée vpon what small causes they haue formed greate quarels maynteinyng dissention for a thing of small importaunce and forbeare too deale in matters more necessary SEing also good brethren that vppon the impression there remained certeine leaues voyde and vnfurnyshed of matter I thought it not oute of purpose to fyll them wyth certeine places of Holie Scripture persuading the Faythefull to actes of Charitie wyth brotherly vnitie one to an other yea not to forbeare to loue oure proper enemies and suche as pursue vs with persecution a vertue at this day moste importaunt and necessary the rather for that Sathan employeth a wonderfull diligence to sowe séedes of dissention and quarrell with speciall endeuour and strange meanes too corrupt the league of charitie lefte vnto vs by Chryste of suche commendation and all thys vnder a pretence of diuersitie in religion wherein as wée oughte to stand vppon our garde ageinst the subtilties and policies of the Diuel so assuredly God hath not lefte vs eyther lycence or lybertie once to thinke that it is lawfull for vs to hate any man in respect to maynteine our religion séeing wée are expresly enioyned by the wordes of the same to loue suche as despise vs and pray for those that persecute oure bodies and doings But alas wée are slipte into a time so miserable and infected with such corruption and blindnesse that in the maynteyning of the integritie of oure faith we become preiuditiall to the league of charitie with a negligent care of the vertue of the same For my part I allow iustly such diligence as is vsed in the purgation of abuses and errors to the end our holy faith and Religion may the rather be purifyed and remayne without spot albéeit I wishe a precyse obseruation of Christian charitie least in making warre ageynst the Heretikes of oure fayth wée become not heretikes ageynst charitie For which cause and to the ende that euery one be priuie to the bond and obligation which God in this purpose demaundes at our handes I haue heere