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
A17146	A sermon preached the 30. of Ianuary last at Bletsoe, before the Lord Saint-Iohn and others concerning the doctrine of the sacrament of Christes body and blood, vvherein the truth is confirmed and the errors thereof confuted, by Edward Bulkley doctor of diuinitie.	Bulkley, Edward, d. 1621?	1586 (1586)	STC 4027; ESTC S109470	40,435	102

Fathers did teach touching the two natures of the deitie and humanity in our Sauiour Christ that they are neither to be distracted a sunder and seperated as did Nestorius nor the properties of them to be confounded as did Eutiches but the said properties are to be distinguished Euen so are we to deale in this matter of the sacrament concerning the signe and thing signified that neither they are to be distracted a sunder deuided nor to be confounded ●ogether but to be distinguished The sign which is the bread and wine are things visible and corruptible which wil in short time putrifie Iesus Christ the thing signified is to our outward eyes inuisible and is incorruptible The bread and wine are vpon earth Iesus Christ is in heauen at the right hand of God The bread wine are receiued with our mouthes broken with our téeth and féede our bodies Iesus Christ is fide digerendus saith Tertullian Tertull. de resurrect carnis receiued and eaten by faith féedeth our soules to liue to God eternally The bread and wine are receiued of all both faithfull and vnfaithfull godly and wicked Iesus Christ is onely receiued of them who be faithful Ephes 3. in whose hearts he dwelleth by faith They that do eate the bread and wine do die not onely this outward death but also many die eternally Iohn 9.51 but he that eateth this bread that came downe from heauen which is Iesus Christ himselfe shal liue for euer Thus a difference is to be put betwéene the externall sacrament and Iesus Christ of whom it is a Sacramēt And yet we must not distract seperate altogether Iesus Christ from the sacrament but beléeue that he is truely offered to all and effectually receiued of those that be gods children and haue a true faith which is the very mouth of the soule whereby they eate his flesh drinke his blood as Christ saith Iohn ● 35 I am the bread of life he that commeth to me shall neuer hunger and he that beléeueth in me shall neuer thirst Now I will onely shew briefly the vncertainty of this doctrin of Transubstantiation Lib. 4. dist 11. cap. Si autem and so I will end this discourse Peter Lombard the master of the sentences writeth thus Si autem quaeritur qualis sit illa conuersio an formalis an substantialis vel alterius generis definire nō sufficio formalem tamen non esse cognosco quia species quae ante fuerant remanent i. If it be asked what kinde of conuersion that is whether formal or substantiall or of any other kind I am not able to define But yet I know that it is not a formal conuersion because that the formes and shewes which were before do still remaine Afterward he addeth some think that it is a substantiall conuersion saying that one substance is so cōuerted into an other substance that the one is essentially made the other to the which sense the fore alledged authorities do séeme to consent But some do not graunt that the substance of bread is at any time made the flesh of Christ Others be graunt that that which was bread or wine after consecration is the body and blood of Christ Some doe say thus that that conuersion is so to be vnderstoode that vnder those accidences vnder which before was the substance of bread and wine after consecration is the substance of the body blood but others haue thought that the substance of bread and wine doe there remaine and that there also is the body and blood of Christ Hitherto the master of all the Popish schoolemen whose booke of Sentences was of such credite and autority with them that it was more read expounded then the holy bible Whereby wée may plainely sée how vncertaine this their doctrine is and what diuers opinions haue bene of it So Gabriel Byell Gab. Biell in exposit Canonis Missae lect 40. an other great scholeman writeth thus Quomodo ibi sit Christi corpus an per conuersionem alicuius in ipsum an sine conuersione incipiat enim corpus Christi cum pane manentibus substantia accidentibus panis non inuenitur expressum in canone Bibliae Vnde de hoc antiquitus fuerunt diuersae opiniones .i. How the body of Christ is there whether by conuersion of some thing into it or without conuersion there beginne to the body of Christ with the bread the substance and accidences of the breade remaining still it is not found expressed in the canon of the bible Whereupon in old time there were diuers opinions hereof And afterward he rehearseth foure Besides this what if Iohn Fisher bishop of Rochester a great patrone of the Pope and his doctrine doe flatly confesse that this presence of Christs body and blood in the sacrament cannot be proued by the scriptures Ioh. Roffens Episc in defentio Regiae assertionis cont captiuit Babilonicam M. Lutheri N. 8. O. Whose words be these Hactenus Mattheus c. Hitherto Matthew who onely maketh mention of the new Testament neither is there any word here set downe whereby it may be prooued that in our masse there is made a true presence of Christs bodie and blood for although Christ made of the breade his flesh and of the wine his blood it doth not therefore follow that we by vertue of any word here set downe can doe the like when we attempt the same Again he saith Non potest per vllam scripturam probari c. It cannot be proued by any scripture that either a layman or priest as often as he attempteth the same can in like manner make of bread and wine the bodie and blood of Christ as Christ himselfe made séeing this is not conteined in the scriptures And again he concludeth this matter thus Ibid. Ex iis opinor c. By these things I suppose euery man perceiueth that the certenty of this matter depēdeth not so much of the gospel as of the vse and custome which so many ages hath bene commended vnto vs from the verie first fathers Héere by the iudgement of Bishop Fisher this doctrine of Transubstantiation and reall presence dependeth not so much vpon the Gospel as vpon custome that it cannot be proued by the Scriptures whereby we may sée how vncertaine it is So that we may say with Tertullian Nihil de eo constat Lib. de carne Christi quia Scriptura non exhibet .i. We know nothing thereof because the Scripture doth not shew it And againe Lib. de monogamia Negat scriptura quod non notat .i. The scripture doth deny that which it doth not expresse wherefore let vs forsake this doubtful doctrine yea this erronious absurd and false doctrin and let vs imbrace the truth before declared let vs not séeke Christ here vpon earth but let vs lift vp our hearts into heauen there by faith eate Christs blessed body that was offred and drinke his