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	faith_n	jesus_n	4,985	5	6.2808	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00604	Transubstantiation exploded: or An encounter vvith Richard the titularie Bishop of Chalcedon concerning Christ his presence at his holy table Faithfully related in a letter sent to D. Smith the Sorbonist, stiled by the Pope Ordinarie of England and Scotland. By Daniel Featley D.D. Whereunto is annexed a publique and solemne disputation held at Paris with Christopher Bagshaw D. in Theologie, and rector of Ave Marie Colledge.	Featley, Daniel, 1582-1645.; Bagshaw, Christopher, d. 1625?; Smith, Richard, 1566-1655.	1638 (1638)	STC 10740; ESTC S101890	135,836	299

that which is meerely figurative and barely representative and importeth as much as effectually 3. As it is opposed to that which is spirituall and importeth as much as corporally or materially Conclusion the first 1. We beleeve Christ to be present divinely and that after a speciall manner at his table spiritually in the hearts of the Communicants Sacramentally in the elements but not corporally either with them by Consubstantiation or in the place of them by Transubstantiation Conclusion the second The presence of Christ in the Sacrament is reall in the two former acceptions of reall but not in the last 〈◊〉 he is truly there present and eff●…ctually though not carnally or loc●… And that this is the generall doctrin●… the reformed Churches and co sequently that all your discourse p. 25 26 28 47 51. and through your who●… booke generally against empty types bare signes void figures excluding the verity is u●…terly void and of none effect and a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fighti●… with your owne shadow I proo●… by undeniable and impeachable evidences extant in the booke inti●…uled Harmony of confessions and I will compasse you in both with such a cloud 〈◊〉 witnesses that you shall see no way to get out The English as it well deserveth shall have the first place The Supper of the Lord is not onely a signe of the lov●… that Christians ought to have among themselves one to the other but rather 〈◊〉 is a Sacrament of our Redemption by Christs death in so much that to such a rightly worthily and with faith receive the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the Blood of Christ. The rest shall follow as they are martialled by the compiler of that worke The Helvetian The faithfull receive that which is given them by the Minister of the Lord and they eate of the Lords Bread and drinke of the Lords Cup and at the same time inwardly through the helpe of Christ by the Spirit they receive the flesh and blood of the Lord he that outwardly being a true beleever receives the Sacrament he receives not the signe onely but enjoyeth also the thing signified The confession of Basil. Bread and Wine remaine in the Lords Supper in which together with the Bread and the Wine the true Body and Blood of Christ is prefigured and exhibited The French We beleeve that those who bring to the Lords Table pure faith as it were a vessell doe truly receive that which there the signes testifie for the Boand Blood of Iesus Christ are no lesse 〈◊〉 meate and drinke of the soule then br●… and wine are the foode of the body The Belgicke confession Chr●… instituted Bread and Wine earthly a●… visible creatures for a Sacrament of 〈◊〉 Body and Blood whereby he testifet●… that as truly as we receive and hold 〈◊〉 our hands this Sacrament and eat 〈◊〉 with our mouthes whereby this our life 〈◊〉 maintained so truly by faith which 〈◊〉 as the hand and mouth of the soule we receive the true Body and Blood of Christ our onely Saviour in our soules to holi and nourish spirituall life in them The Augustan In the Lords Supper the Body and Blood of Christ are truly present and distributed to the Communicants or as we read in a later edition they are truly exhibited with the brea●… and wine The Suevick The most holy Supper of our Lord is by us most devoutly and with singular reverence ministred and taken whereby your sacred Majesty may understand how falsly our adversaries charge us that we change Christs words and corrupt them with mans glosses and that nothing is ministred in our Supper●… but bare bread and meere wine By all which it appeares as how falsly your Lordship and S. E. relate our tenet so how no lesse blasphemously then slanderously Noris compareth the Protestants Supper to Heliogabalus his feasts he should rather have compared your private Masses to them For as that Emperour invited his servants to a banquet where he ate all himselfe and they onely looked on so you invite the people to your Masse and bid them eate and drinke rehearsing the words of our Saviour Take eate this is my body and drinke you all of this c. yet you eate all and drinke all your selves As the Priests under the Law among the Jewes had their panes propositionis their show-bread which the people ●…ever touched so you though under the Gospell have panem propositionis shew-bread and alwaies vinum propositionis shew-wine for the people very seldome eate of the bread but never drink drop of the consecrated cup. Me thinkes I heare you say if wee both acknowledge Christs Body and Blood to be thus really present in the Sacrament as hath beene shewed how fell we out why may we not be good friends wherein stand we yet at od●… about this Sacrament and Christs presence there In five points First You teach there remaines n●… the substance of Bread and Wine after consecration we teach that they remaine Secondly You beleeve that Christs body is contained under the superficies or accidents of bread and taketh up the roome of the substance of the element this is no part of our beliefe Thirdly You hold that the host or Sacrament is to be adored cultu latri●… the worship proper unto God wee beleeve that though honour and reverence which Saint Cyrill and Saint Chrysostome call for is due to the Sacrament and that with all due respect and a most humble gesture it ought to be handled and received yet no divine adoration may be used to it To yeeld that to any creature is Idolatrie Fourthly You averre that Christs very body is eaten with the mouth we cannot brooke such a grosse and caper●…aiticall conceit Fiftly You professe and I know not whether you beleeve it that infidels yea some of you also that rats and mice may eate Christs very body we abhorre that blasphemy For though it might fall out through some negligence that a rat or a mouse or who is worse then either an Insidell may somtimes seize on the Sacramentall bread yet we say Christs Body and Blood are out of their reach their unhallowed hands or mouthes cannot come neare it PAR. 9. Twelve passages out of Tertullian against Transubstantiation vindicated and all objections out of him for the carnall presence answered THis was or should have beene the Rodus our stand now let us measure the leape of which you have made seven jumpes Thus I took my rise That doctrine which h●… no foundation in the Word of God is repugnant to the doctrine of the true ancient Church and overthro●… eth the principles of right reason i●… plying palpable absurdities and apparant contradictions is to be rejected a erroneous and hereticall but the doctrine of the Church of Rome concerning Christs

Body and Blood of our Savior be not in the Eucharist truly accordi●… to the verity and substance of the thing signified by those names but that the Eucharist is a signe and figure of them 〈◊〉 For proofe whereof he 〈◊〉 〈◊〉 〈◊〉 shreds and snips of 〈◊〉 〈◊〉 〈◊〉 Peter Martyr 〈◊〉 〈◊〉 ●…ght Perkins Zuinglius 〈◊〉 〈◊〉 Calvin taken from your shop-boord If it bee no disparagement for him yet certainely it cannot but be a great blemish in you to understand no better the Doctrine of the Protestants we impug●…e the Sacramentarians as well as you ●…our Chaplaine might have learned as ●…uch out of the Hand-Maid to Devotion Let no hereticall Harpie pluck from thee thy heavenly dish or meate as Celeno did Aeneas ' s. Beware of two sorts of heretickes especially which seeke to ●…guile thee in the Sacrament or rather of it viz. Sacramentaries Papists The one denying the signe the other the thing signified The one offereth thee a shadow without the body the other the ●…ody without the shadow and consequently neither of them giveth thee the true Sacrament to whose nature and essence both ●…re requisite The Sacramentaries 〈◊〉 rob thee of the jewell the Papists of the casket As Christ at his Passion was crucified betweene two theeves so the Sacrament of his Passion is fallen among two theeves likewise the Sacramentaries who take away the substance of Christ bodie and you Transubstantiators who take away the substance of the elements We take part with neither of you but endite you both of felonious Sacriledge But because you are a Bishop in title at least I referre you to bee instructed in th●… point by a Reverend Bishop of o●… Church It is well knowne saith h●… whither he naming there the pri●… patron of the Sacramentarians leane●… that to make this point streight he bo●… it too farre the other way to avoid est i●… the Church of Romes sence he fell to b●… all for significat and nothing for est 〈◊〉 all and whatsoever went further th●… significat he tooke to savour of the ca●… nall presence for which if the Cardin●… mistike him so doe we And so he d●… not well●… against his owne knowledge 〈◊〉 charge his opinion upon us Neither do you who if you have read your sel●… the passages which you cote out o●… Iewell Cartwright Martyr Muscul●… Perkins Beza Calvin c. and took●… them not up upon trust cannot be know that they are meant of the outward element which is not ind●… Christs Body as Iewel not properly 〈◊〉 Body as Martyr not the very Body a●… Musculus but onely a signe as Cartwright a figure as Beza or at the most a seale as Perkins is alledged b●… you to call it None of them affirme that in the Eucharist or holy Sacrame●… ●…selfe an emptie figure or a bare signe ●…exhibited Let Iewel Calvin●…d ●…d Perkins speake for the rest We ●…firme that the Bread and Wine are the holy and heavenly mysteries of the Body and Blood of Christ and that by them Christ himselfe being the true Bread of ●…ternall life is so presently given unto us as that by faith we verily receive his Body and Blood And a little after we abase not the Lords Supper or teach that it is but a cold ceremony onely as ●…any falsly slander us you and S. E. for ●…ample For we affirme that Christ ●…oth truly and presently give himselfe wholy in his Sacraments in Baptisme that we may put him on and in his Supper that we may eate him by faith and spirit and may have everlasting life by his Crosse and Blood and we say not that this is done sleightly or coldly but effectually and truly Calvin Taking away these absurdities he speaketh of Consubstantiation and Transubstantiation whatsoever may be said to expresse t●… communication of the true and substantiall Body and Blood of the Lord whi●… are exhibited to the faithfull under t●… holy Symbols of the Supper I willingly admit and that in such sort that the participation may be understood not 〈◊〉 imagination onely and apprehension 〈◊〉 the minde but a reall fruition to neur●… the body and soule to eternall life and againe I say that the holy mystery of the Supper consists of two things bodily signes and the spirituall truth which is both figured and exhibited by the signes For the Spirit truly uniteth those things which are severed in place From the exhibition of the signe we rightly inferre the thing signified by it to be exhibited to us and when we receive the signe we are confident that we receive the Body it selfe Perkins is as full we hold and beleeve a presence of Christs Body and Blood in the Sacrament and that no feigned but a true and reall presence 1. In respect of the signe by Sacramentall relation 2. In respect of the Communicants to whose beleeving heart he is also really present Thus you heare we stand all for a reall presence and that so universally that Andrew Rivet saith peremptorily none of us beleeveth that Christ giveth unto us onely a signe of his Body or onely grace because as truly as the Bread which is the signe of Christs body is given to our bodies so truly is the Body of Christ given unto our soules The difference betweene us is about 1. The meanes 2. The meaning of eating Christ. The meanes We say is by faith mystically You by the mouth and properly The meaning You say is a carnall We say is a spirituall manducation Desire you a greater light because it seemes your eyes are dim thus then conceive of the doctrine of the reformed Churches 1. Christ is said to be present in holy Scriptures foure manner of waies 1. Divinely 2. Spiritually 3. Sacramentally 4. Carnally or corporally According to the first kind or manner he is present in all places Can any man hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heaven and earth According to the second he is present in the hearts of true beleevers I bow my knees to the Father of our Lord Iesus Christ that Christ may dwell in your hearts by faith According to the third he is present in the Sacrament both mystically or relatively and effectually also The cup of blessing which we blesse is it not the communion of the blood of Christ the bread that we breake is it not the communion of the body of Christ For we being many are one bread and one body for wee are all partakers of that one bread According to the fourth he was present in Iudea and the confines in the daies of his flesh And the Word was ●…ade flesh and dwelt amongst us but is now in heaven 2. As the word presence so also the word really is diversly taken sometimes 1. As it is opposed to that which is feigned and imaginarie and importeth as much as truly 2. As it is opposed to

second No signe Sacrament figure or memoriall of Christs body and blood is his very body and blood for signum signatum the signe and the thing signified the type and the truth are relatively opposed and therefore no more can the one be the other then the Father bee the Sonne or the Master the Servant or the Prince the Subject or the Husband the Wife in so much that Saint Chrysostome concludeth that Melchizedeck could not be a Type of Christ if all things incident to the truth that is Christ himselfe were found in him And Saint Austin apparantly distinguisheth betweene Sacramentum and rem Sacramenti and affirmeth that every signe signifieth something els then it selfe And that it is a miserable servitude of the soule to tak●… the signes for the thing themselves For the signe of truths are one thing 〈◊〉 themselves and signifie an●…ther They are visib●… Seales but things invisible are honoured in them But that which we take at the Lords Table is a Mystery a Sacrament a Signe a Figure a Memoriall of Christs Body and Blood Ergo that which wee receive in the Lords Supper is not the very Body and Blood of Christ after your sense Touching the third If the words which our Saviour spake concerning the eating of his flesh and drinking his blood recorded by the foure Evangelists and Saint Paul are to be taken Sacramentally Spiritually and Figuratively and not in the proper sense which the letter carrieth nothing can be from them concluded for the eating the very flesh of Christ with the mouth for so to eate the flesh of Christ is to eate it corporally not Sacramentally carnally not spiritually properly not figuratively wheras to believe in Christs Incarnation to bee partaker of the benefits of his Passion to abide in him and to be preserved in body and soule to eternal life which are the interpretations Saint Austin giveth is not to eate Christ flesh properly but onely in an allegoricall sense But the words which our Saviour spake concerning the eating of his flesh in the judgement of Sai●… Austin are to bee taken Sacramentally Spiritually and figuratively For the words which our Saviour spake of this argument are either the words of the institution related by the three Evangelists and Saint Paul or they are set downe by Saint Iohn Chap. 6. The former Saint Austin affirmeth to b●… 〈◊〉 sp●…lly●…d ●…d Sacramentally 〈◊〉 〈◊〉 booke against 〈◊〉 〈◊〉 12 and in his Commentary upon the 98. Psalme and in his 23. Epist. to Boniface and in his 33. Sermon upon the words of ou●… Lord the latter he expoundeth in like sort figurative●…y in his 3. book de doct Christi c. 16. in his 2. Sermon of the words of the Apostle and in his 33. Sermon de verbis Dom. And in his 25. and 26. Tractats upon Saint Iohn All these passages are wel knowne to the Learned and although you cast a mist before some of them yet it will easily bee dispelled and the beames of truth in this holy Fathers Writings discover themselves so clearely that they will dazle all your eyes What words can be more conspicuous then those of this Father I coul●… interpret that precept of not eating blood figuratively understanding by blood that which it figureth for our Lord doubted not to say This is my Body when hee gave the signe of his body Here the antecedents possem dicere hoc praeceptum in figurâ positum esse and the words non dubitavit clearely demonstrate Saint Austins meaning to bee that though it might seeme harsh to call the bread which is a signe of Christs body his body as the blood of a beast slaine the soule yet by a figure Christ made no scruple so to tearme it Doubtlesse the blood of any beast slaine is neither properly the soule of that beast nor a signe of a soule present in it no more by Saint Austins comparing these Texts together is bread Christs body nor a signe of his body present in it but onely a Sacrament and memoriall thereof The next passage is as cleare You are not to eate that body which you see nor to drinke that blood which they will shed who crucifie me I have commended unto you a certaine Sacrament or mystery which being spiritually understood will quicken you And although it ought to be celebrated visibly yet it oug●…t to be understood invisib●… Put the parts of the sentence together and the meaning of the whole will be evidently this that which you are to eate and drinke is not my very body which you now see and the Jewes shall pierce and crucifie but a visible Sacrament thereof Which yet received with faith in my bloody death through the power of the Spirit shall quicken you If there could bee any obscurity in this passage it is cleared in the next When Easter is neare saith he we say tomorrow or the day following Christ suffered whereas hee suffered but once and that many yeares agoe so wee say on the Lords day this day the Lor●… rose whereas many yeare●… are past since hee rose why is no man so foolish as 〈◊〉 charge us with a lie in s●… speaking but because we●… call these daies according 〈◊〉 the similitude of those daies in which these things were done and say th●…s is such a day which is not that day but in the revolution of time is like unto it and that is said to be done that day by reason of the celebration or mysterie of the Sacrament which was not done that day but long before Was not Christ once offered in himselfe and yet in the Sacrament he is not onely offered at Easter but every day neither doth he lie who being asked shall answer that he is offered For if Sacraments had not a resemblance of those things whereof they are Sacraments they should not bee Sacraments at all Now in regard of this resemblance for the most part they take the name of the things themselves As therefore the Sacrament of Christs body after a sort is Christs body the Sacrament of his blood is his blood so the Sacrament of faith hee meanes there Baptsime is faith But I assume Good-Friday last past was not the very day of Christs Passion nor the last Lords day the day of his Resurrection nor the celebration of the Sacrament the very offering of Christ on the Crosse nor Baptisme the very habit or doctrine of faith but so tearmed onely by a figure to wit a Metonymie therefore neither is that of which Christ said This is my Body his body in propriety of speech but onely so tearmed by a figure because it is the Sacrament and resemblance of his body For all these speeches Saint Austin in this Epistle makes to bee like I know not what can be more plaine except the words of the same Father Christ gave the Supper consecrated with his own hands