Selected quad for the lemma: soul_n
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A09505
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Thre godly and notable sermons, of the moost honorable and blessed sacrament of the aulter. Preached in the Hospitall of S. Antony in London, by Wyllya[m] Peryn preest, bachelar of diuinite, [and] now set forth for the auaunceme[n]t of goddes honor: the truthe of his worde, and edification of good christen people
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Peryn, William.
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1546
(1546)
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STC 19786; ESTC S119176
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101,649
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236
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apparet nobis cato sed panis Vt noÌ„ abhorreamê° ab eius esu Nam si qÌ„ dem caro apparuisset insuauiter affecti essemus erga coÌ„â—onem NuÌ„c autem condescendeÌ„te dnÌ„o nrÌ„e in firmitati Talis apparet nobis mistiens tibus quali alioqui assue ti sumus in the shape and forme of breade and wyne condesceÌ„dyng herein as Theophilact sayeth vnto our infirmitie and the custome of our nature the whych delyteth in breade as in the conuenient and customed foode abhorreth rawe fleshe and bloode as a token of no table cruelnes vncustomed vnto oure maner of fedynge Therfore this necessarye foode to our soule of his blessed fleshe and bloode Christe hath vouchesafe to gyue vnto vs not in theyr owne lykenesse and forme but in the forme lykenes of our cotidyane fode of bread and wyne And here by he moste gracyously mynystreth vnto vs the lyfe eternall of the whyche he sayde Except ye eate the fleshe of the sonne of man and drynke his blood you can haue no lyfe in you For lyke as the earthely Adam our carnal parent in that we partake his synnefull and corrupte fleshe is cause and occasyon of death vnto vs. Euen so is the celestiall Adam Christe causse of lyfe in vs by that that we partake hys blessed bodye and fleshe For loke as Eue was formed of the fleshe of Adam euen so are wee that are the uery church of Christ by eatyng of his fleshe in the blessed sacrament made of his fleshe and membres of hys bodye And thus of two of the church christe is made one body and fleshe as I haue sayde Ephese 5. The whiche wordes though they be wryten of the fyrst Adam and Eue. Yet in thys place of thys hys epistle saynte Paule allegeth and applyethe them vnto Christ and the churche for as sone as he had spoken these wordes vnto the Ephesians And thus of two persons is made but one fleshe he putteth therto these wordes Thys is saythe he a greate mysterye I speake or meane it in Christe and the churche Howe the Churche and Christe be come one fleshe Ephe. 5. is not to be vnderstanded by the incarnatyon For Christe by his incarnatyon receaued fleshe of vs and not we of hym as Eue dyd of adam For we must vnderstande that he is the heuenly Adam and we his church are the spirituall Eue. As Adam and Eue were of one fleshe bycause that Eue was formed oute of the body of Adam and not Adam formed of the fleshe of Eue Euen so Christ and the church be come one fleshe by cause that Eue that is the church taketh fleshe of Christ that heuenly Adame And therfore S. Paule referreth thys mystery of the coniuntion of Adam and Eue not vnto the incarnatyon of Christe whereby he toke fleshe of vs. But referreth it vnto the eatynge and communion of the blessed sacrament wherein Christ geueth his fleshe and he norysheth vs and feadeth vs with it and so we take fleshe of hym Suche is the most gracyous and mercyfull restitutyon that God hathe made for vs vnto lyfe thorowe oure Lorde Iesus Christe that where as Adam by eatynge of the forbedden frute of the tree hathe procured and mynystred deathe vnto all hys posterytie Euen so as Ruperte saythe it was verye congruente Rupertus that by the eatynge of the frute of another tree lyfe myghte be procured and mynistred agayne vnto the posteritie of AdaÌ„ Certaynly there is none other frute that mynystreth restoreth lyfe agayne vnto the posteritie of Adam but onely the frute that hoÌ„ge on the tree of the crosse which is Iesus Christe the blessed frute of the immaculate wombe of Marye This frute muste be eaten corporallye for Adam dyd eate corporally of the frute that brought death vnto vs so of coÌ„grueÌ„ce we must eat corporally this frute that rendereth and restoreth agayne lyfe Not onelye the lyfe of grace whereby the soule of man lyueth and is strengthed to godwardes in this present mortalitie and moste myserable lyfe But also it mynistreth vnto vs Cyrillus in IoheÌ„z Dedit vobis Moyses maÌ„na sed qui comederunt russum esu riâ—tuÌ„t produrit copiosa de lapide flumina sed qui bibebant russus sitlebant the lyfe eternall bothe of body and soule as Christ saythe He that eateth my fleshe and drinketh my bloode hathe eternal lyfe and I wyll rayse hym vppe at the latter day By eating and dryngking this bodye and bloode the celestyall Adam Iesus worketh in vs eternall lyfe vnto oure soules and at the latter daye he wyll worke and brynge euerlastyng lyfe vnto the bodyes also That as we haue eaten that blessed frute in soule by syncere faythe perfecte hope and charite and in body by the corporal receite of that blessed fleshe Quid ergo rpÌ„s policetur Quid credentibus adferi Corruptibile certe nihil sed benedictionem quaÌ„ coÌ„municatione corporis et saÌ„guinie assequimur vnde ad cam incorruptioneÌ„ integre reducemur vt cibo et potu corporali noÌ„ indigeamê° Viuificat enim corpus Christi et ad in corruptionem sua participatione reducit c. Euen so shal it worke lyffe perpetuall as wel in the body as Cyrill sayth as in the soule That by thys Adame celestiall myght be no lesse restored then by the other Adam was loste The earthely Adam lost for vs lyfe both of body and soule And so hath the heuenly Adam rendered vnto vs lyfe of grace in thys present worlde And in the worlde to come the lyfe of perpetual glorye both of the body and soule The whyche he graunt vs that therein reygueth wyth the father and the holy gooste one God mooste gloryous now and for euer Amen ¶ Sit deo gratia ⧠HOC EST COR PVS MEVM Vbi supra ¶ Thys is my bodye THe catholyke veritie of the real presens of Christes body in the holy sacrameÌ„t taketh no lytle corroboratioÌ„ strengthe of the promisses that our sauiour Christe made vnto hys deare beloued spouse the churche which is as saynt Paule sayth ✿ The pyller and grounde of trenth 1. Tim. 3. ✿ The whyche promyses yf theybe infallible and trewe as vndoubtydly they be theÌ„ maye we iustelye collect thys for a moste assured veritie That oure Lorde and mayster Christe hath not suffered hys churche so many hundred yeres to erre so blyndlye in so weyghtye a matter of the fayth and to remayne so longe in so detestable blasphemy as to worship the creature in the steade of the maker and creator Yf the church of Christe hath not erred in that she beleueth the reall and verye presens of Christe in the sacrameÌ„t and therin worshyppeth verely Christ as the infallible promyses of Christe shall declare then are they abhominable and in tollerable that beleueth the contrarye The constant beleue infallible fayth of the churche is ratifyed by these promyses of Christe Fyrst Christe promysed that he wolde not leaue the
petyous thyng that we be brought now in matters of oure sayth frome all faythe belefe and goo a bought to skanne and to reason suche thynges as shulde be receaued before and aboue all reason wyth mooste humbly fayth for fayth hath no place neyther meryte as S. Gregore sayth where reason sheweth experyens and tryal of the matter for fayth is a free and obedyent persuasyon of maÌ„nes mynd in the veryte of suche thynges that are not manyfest or proued by naturall reason or experiens leauynge onely to the infallyble veryte of Goddes treuth For what so euer thynge that a man beleueth only bycause that he seyth the naturall experyens or natural reasoÌ„ therof this belefe is no fayth neyther shall suche belefe be regarded eather rewarded before God Wherfore to skanne and serche the misteryes of our faith with reason it is none other then a playne subversion of the christiane faith and such curious serchers and reasoners of oure fayth are lyke vnto the heathen grecyans in Paules tyme of whome paule spake The Iewes require tokeÌ„s wonders or myracles and the heathen grecyans worldely wysedome so oure Ieweshe Capharnaytes require to see this myracle in the sacrament or els to haue it manifest by reasoÌ„ or els they wyl not beleue And by cause they see not the fleshe and bloode in the natural shape of fleshe and blood therfore they wyll not beleue suche the seketh a syght by reason and wyll not beleue excepte they see be voyd of the benediction of Chryst And the faythfull people that obediently leaueth more vnto the infallyble word of god theÌ„ they do to reason eather sense requyre nether fealynge neather syghte these I saye hereth hathe the benediction of Christe that sayd Blessyd be they that hathe not sene yet do beleaue Not wtstandynge that I haue thought it almoost a wast worke and lost labour to answere to any such folysh fond and vnreasonable reasons as thynges vnworthye of reasonable answer bycause that they so vnreasonably do reason vppon that thynge the excedyth all wyt and reason Yet one for an example I wyll recyte here the best amonge them all that euer I herd that you may sone ê‘ceaue how folysh they be the frameth suche faÌ„tisies how mad they are the forsakinge the faith catholik the truth of gods word wyl be ouerthrowen wyth so vnreasonable reasons The argument Thys is theyr reason We reade in the scripture that God created made maÌ„ but we neuer reade the man coulde make god yf theÌ„ in the sacrameÌ„t be very Christ then the preest consecratyng the sacrameÌ„t makyth Christ whych is god But it is impossible that the preest shulde make god Therfore it is not possible the Christ shulde be in the sacrameÌ„t that the preest coÌ„secrateth ✿ Thys reason is grounded vpon a false presupposition The answere it presupposeth that the preest or mynister shulde worke all that is done in the consecration and that is very false for gentyl reader thou shalte vnderstande that the preest dothe no more here then he dothe in the sacrament of baptisme And therfore I myght make a lyke reason or argument and proue that the preest were Christe thus He that baptysed as saiÌ„t Iohan sayeth in the water and gyueth the holye goost that same is Christe but the preest baptiseth in water and gyueth the holy goost For there is none verelye and truelye cristined but the same receyueth the holye goost then is the preest Christe then was Peter Christe For he dyd not onely gyue the holy goost but he gaue power to other mynisters to gyue the holye gooste as Paule dyd also to Tymothe and Tyte. Wherfore we muste consyder what and howe muche the preest dothe For the CorynthyaÌ„s were dysceaued moche a lyke about the sacrament of baptysme as these are in thys theyr argument agaynste the sacramente for as these ygnorant people froward herytykes falsly supposeth nothynge to be wrought in the blessed sacrameÌ„t aboue the power and the facte or dede of the mynister so dyd these Corinthians ascribe all the vertue and power of baptysme vnto theyr baptistes or ministers and suche as were baptised of the more worthier ministers there in they reioysed as thoughe they had optayned and receaued the better baptisme Wherfore saynt Paule wyllynge to reforme thys errour he reuoketh them vnto the consyderation of the mynisters and what they dyd in that mynisterie and what and how muche god wrought And sayeth vnto theÌ„ What is Appollo or what make you of Paule They are but the mynisters of hym in whome you haue receaued your fayth And then by a similitude of husbandry he declareth vnto them what they do in theyr ministration and what almyghtye God dothe and sayeth I haue plaÌ„ted and Apollo hath watered but God gaue the increase Neather is he that planteth neather he that watereth any thynge of him selfe and in coÌ„parison of God neather theyr mynistration is any thynge effectuous without god that gyueth the increase do worke with them washyng the soule by the spirite whyles they wasshe the bodyes Euen so I answere vnto these what is the preest saue onely the minister of him that sayd vnto hys apostles Do thys That is to saye That thynge that you haue sene me do nowe Take the breade geue thankes and saye these wordes vpoÌ„ the bread that I haue sayd receaue or eate it in the remembraunce of me The preest onely speaketh the wordes as the minister in the persone of Christe and he that fyrst of bread made hys owne bodye that same now at the wordes and mynisterie of the preest maketh his bodye and blood So that the preest maketh not God which can not be made other then he is all redye neyther the bodye of Christe thoughe it be ther in the sacrament No more then he doth remyt syn and geue the holy goost by cause that God workyth the forgeuenes of synnes and geueth the holy goost in the mynystery of the preest But it is god that worketh these thynges in this mynysterye and makyth of bread in the sacrament the bodye of Christe by hys secrete and omnipotent power euen as he by the same power made that same bodye in the whom of a virgine and as he doth inuisibly washe the soule of him whome the preeste baptyzyth Whye then you wyll saye the mynisterie of the preest is not necessarie sythe God doth al. Yet remember that S. Paule sheweth howe we are goddes helpers and yet no doubt but that god can do dothe all the whole yet not wythout our mynisterie not of necessitie but that there might be an order in thinges Wherfore breuely we answere that the preest maketh not God but god almightie in the mynisterie of the preest by the myghtyfull power of hys worde spoken by the preest maketh of bread the body blood of Christ And thus ought we to beleue be it neuer so muche against nature and neuer so farre aboue reason For vnto