Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	body_n	faith_n	4,273	5	5.2454	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73348	[The principal points which are at this daye in controuersie, concerning the holly supper and of the masse.]	Viret, Pierre, 1511-1571.; Shoute, J.	1579 (1579)	STC 24782; ESTC S125565	86,955	173

be not in superstion and idolatrie Wherefore if at that very time that they haue good pastors which doe set foorth purely vnto them the doctrine of the Lorde and doe solicite them thereby to do their dutie they are yet very colde and slowe we may not maruell then if when they want that doctrine they haue litle care both for the Supper and Communiō and for all other diuine seruice The third is that albeit that they were the best affected of the world to the religion yet for all that they could not furnished and accomplishe so many Suppers and so often and in so many diuers times and places as the priestes doe ordinarily saye Masses Wherefore it must needes be either that they do saye fewer and to better purpose or els that they doe administer their supper and communion all alone as they daily do Behold then how the true vse of the true supper of the Lorde was lost by the meane of masses and was conuerted into the particular priuate cōmuniō and suppers of the priests which are neither suppers nor communions as I haue already sufficiently proued heretofore Chapter .x. Whether men may cōmunicate spiritually at the Supper by the meane of those which doe there communicate bodily without communicating there with thē and whether the one may receiue the Sacraments better for the other then he may heare the preaching and beleeue and be saued the one for the other THere resteth yet to aunswere nowe to that which they saye that albeit that those which assist at the masse doe not communicate at all bodily at the communion which the priest receiueth in the same yet for all that the same letteth not but that they may cōmunicate spiritually But I aske them if the meanes which the Lord hath ordeined for to communicate vnto vs his giftes and graces doe serue for nothing to that for the which he hath ordeined them and whether it be all one either to vse them or not to vse them at all For if they be there of no value they are ordeined in vaine the which thing shoulde very euill agree with the wisdome and prouidence of the almighty which doth make and ordaine nothing without very good iust cause And if it be so they which doe contemne these meanes do tempt God are rebels vnto him in as much as they do not obey his ordinance in so doing they make them selues vnworthy depriue them selues of the benefites which God would cōmunicate vnto them by those meanes For albeit that he is able to communicate them without those meanes Note and tha he is not thereunto subiect at all yet for all that seeing that he will cōmunicate thē in that sort vnto vs he hath made vs subiect to that order Wherefore if we do contemn and violate them we do make our selues vnworthy incapable of the good things which hee would bestow vpon vs by the same the fruite whereof we can not receiue if we our our selues do not enioy possesse the same in our own very persons not by vicars lieutenāts For there is no mā that may possesse thē nor enioy and receiue the fruite of thē for others but euery man for him selfe onely For the which cause it must also be that whosoeuer wil be made partaker must vse in his own person those meanes by the which the Lord doth communicate them and not an other for him as wee may well iudge by the preaching of the Gospel and by the doctrine set forth vnto vs in the same For seeing that faith is giuen by the hearing of the woorde of God I must if I will receiue this gift of faith heare the worde by hearing whereof the holy Ghost will worke in me and make me partaker for seeing that the Lorde hath so ordeined it if I reiect the preaching of the woorde I depriue my selfe of the faith which I shoulde receiue by the same And therefore Saint Paul saith How shall they belleeue in him whom they haue not heard and how shall they heare without a preacher euen then as an other may not beleeue for me and as I can not be saued by the faith of an other whatsoeuer he be if I my self doe not beleeue in proper person euē so none other may heare the Gospell for me in such sorte that it may profite me if I my selfe doe not heare it in mine own person For faith is in respect of the soule and of the spirituall life as the soule is in respect of the body and of the corporall life wherefore euen as no man may liue a corporall life by meane of the soule of an other man but onely by his own euen so no man may liue a spirituall life by the faith of an other but by his owne faith according to that which is written The iust man shal liue by faith And euen as no man may entertain and conserue the life which hee receiued by meane of his soule by the nouriture which an other doth take nor by that which he eateth and drinketh but onely by that which he him selfe doth take and by the meates and drinkes which he receiueth by his owne preson euen so is it of the nouriture of the faith of euery man by the word of God for the entertainement and conseruatiō of the spirituall life Chapter .xi. Of the agreemēt which is between the signes of the Sacraments and the woorde of the same concerning the instruction of man and of the spirituall communion of them without the bodily in case of necessitie ANd that which I say of preaching and of the worde must be also vnderstoode of the Sacramentes and of the administration of them for so much as they do depend of the same and that they are as Saint Augustine hath very wel said as it were a kinde of worde which is visible and to be felt and is sensible the which teacheth men by their eyes by the meane of the sight and by the other senses by the meane of their feelings as doth the woorde and the voice by the eares by the meane of the hearing From whēce it commeth to passe that by the meane of the sacramentes man is instructed by all his senses as well exteriour as interiour and as well bodily as spirituall because that they haue such as agreement together that the exteriour and bodily senses are as the messengers and the aduertisers of the inward and spiritual senses Wherfore seeing that God would that by the meane of his sacraments that one should helpe to instruct the others euery one in their order and degree none may then contemne and ouerthrowe that order Whereupon I do conclude that the Romaine priests may as wel receiue the supper for others as for them selues as they may heare the word of God beleeue be saued for others for so much as it must needes be that euery man haue all this