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	life_n	9,450	5	5.3710	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09618	The examinacion of the constaunt martir of Christ, Ioh[a]n Philpot arch diacon of Winchestre at sondry seasons in the tyme of his sore emprisonment, conuented and banted, as in these particular tragedies folowyng, it maye (not only to the christen instruction, but also to the mery recreacion of the indifferent reader) most manifestly appeare. Reade fyrst and than iudge.	Philpot, John, 1516-1555.	1556 (1556)	STC 19892; ESTC S100457	120,727	301

other vpon the wordes of a statute must not the wordes of the statute iudge and determine the controuersye Ryche No mary the iudges of the lawe maye determine the meaning therof London He hath brought as good example against him self as cā be And here the bishop thought he had good hād fast against me and therfore enlarged it with many wordes to the iudgemēt of the churche The lordes He hath ouerthrowen him selfe by his owne argument Phil. My lordes it semeth to your honores that you haue great aduauntage of me by the example I brought in to expresse my cause but yf it be pondered throughly it maketh holly with me and nothing against me as my lorde of London hath pretēded For I wil aske of my lorde Ryche here whom I knowe to haue good knowledge in the lawes and statutes of this realme Albeit a iudge may decerne the meaning of a statute agreable to the wordes whether the same may iudge a meaning cōtrary to the expresse wordes or no Ryce He can not so do phil Euen so saye I that no man ought to iudge the worde of God to haue a meanyng contrarye to the expresse wordes therof as this false churche of Rome dothe in many thinges And with this the lordes semed to be satisfyed made no further replicacion herin Ryche I maruel thē why you do deny the expresse wordes of Christ in the sacrament sayeng this is my body yet you wil not sticke to saye it is not his body Is not God omnipotent And is not he hable aswel by his omnipotēcy to make it his body as he was to make man fleshe of a pece of claye did not he saye this is my body which shal be betrayed for you and was not his verye body betrayed for vs therfore it must nedes be his bodye London My lorde Ryche you haue said wonderful wel and lernedly But you myght haue begon with him before also in the sixt of Iohn̄ where Christ promised to gyue his body in the sacrament of the altare sayeng panis quem ●go dabo caro mea est The breade which I wil gyue is my fleshe Howe can you answere to that Phil. If it please you to gyue me leaue to answere fyrst my lorde Ryche I wil also answere the obiection Ryche Answere my lorde of London first and after come to me phil My lorde of London may be sone answered that the sayeng of S. Iohn̄ is that the humanitie of Christ which he toke on him for the redemption of man is the bread of lyfe wherby our bodyes and soules be susteyned to eternal lyfe of the which the sacramentall bread is a lyuely representacion and an effectuall cohabitatiō to al suche as beleue on his passion and as Christ sayeth in the same syxte of Iohn̄ I am the bread that came from heauen but yet he is not material neither natural breade Lykewyse the bread is his fleshe not natural or substanciall but by signification and by grace in a sacrament And nowe to my lorde Ryches argument I do not deny the expresse wordes of Christ in the sacrament this is my bodye But I denye that they are naturally and corporally to be taken but sacramentally and spiritually according to the expresse declaracion of Christ sayeng that the wordes of the sacrament which the Capernaites toke carnally as the Papistes nowe do ought to be taken spiritually and not carnally as they falsely ymagine not wayeng what interpretacion Christ hathe made in this behalfe Neither folowe the institution of Christ nether the vse of the Apostles and of the primatiue churche who neuer taught neither declared no such carnal maner of presēce as is nowe exacted of vs violently with out any grounde of scripture or antiquitie who vsed to put out of the church al suche as dyd not receaue the sacrament with the rest also to burne that which was left after the receyuyng as by the Canon of the Apostles and by the decre of the counsel of Antioche London No that is not so they were only Cathecumeni which went out of the churche at the celebration of the cōmunion and none other Phil. It was not only of suche as were Nouices in fayth but al others that did not receyue London What saye you to the omnipotency of God is not he hable to performe that which he spake as my lord Ryche hath very wel sayd I tel thee that God by his omnipotency maye make hym selfe to be this carpet yf he will Phil. As concerning the omnipotency of God I saye that God is hable to do as the prophet Dauid fayeth what so euer he willeth But he willeth nothing that is not agreable to his worde as that is blasphemy which my lorde of Lōdon hath spoken that God may become a carpet For as I haue learned of auncient wryters Non potest Deus facere quae sūt naturae suae contraria That is God can not do that which is contrary to his nature as it is contrary to the nature of God to be a carpet A carpet is a creature God is the creator and the creator can not be the creature wherfore onles you can declare by the worde that Christ is otherwyse present with vs then spiritually and sacramentally by grace as he hath taught vs you pretende the omnipotency of God in vayne London Why will you not saye that Christ is really present in the sacrament or do you denye it Phil. I denye not that Christ is really in the sacrament to the receauer therof according to Christes institution London What meane you by really present Phil. I meane by really present present in dede London Is God really present euerywhere phil He is so London Howe proue you that phil The prophet Esay sayeth that God filleth all places and where so euer be two or thre gathered together in Christes name there is he in the middest of them London What his humanitie Phil. No my Lorde I meane the Deitie according to that you demaunded Ryche My lorde of Londō I pray you let maister doctor Chedsey reason with him and let vs see how he can answer him for I tel thee he is a learned man in dede one that I do credit before a great many of you whose doctrine the Quenes maiestie and the hole realme dothe wel alowe therfore heare him London My lordes I praye you wil it please you to drinke You haue talked a great whyle and muche talke is thrustye I wyl leaue maister doctor and him reasoning together a whyle with your leaue wyl come to you by and by agayne They went as I suppose to make rowme for more drinke after the lordes had dronke Riche My lorde Ryche sayd to the lordes I praye you let the poore man drinke for he is thristy And with that he called for a cup of drynke and gaue it me and I dranke before them all God requite it him for I was athirst in dede Afterwardes doctor Chadsey began in this wyse

you syr with the rest here that I be not charged farther at your handes than the lawe chargeth me for that I haue done synce ther was thā no lawe agaynst that directly wher with I am nowe charged And you maister Doctor of olde acquayntaunce in Oxford I trust will shewe me some frendshype and not extremitie Storie I tell the yf thow wouldest be a good Catholike man I would be thy frende and spend my gowne to do the good Now cometh in the bochers axe But I wylbe no frēd to an heretyke as thow art but wyl spend both my gowne and my cote but I wil burne the. How sayst thow to the sacrament of the altare Phil. Syr I am not comme nowe to dispute with your maistership And the tyme nowe serueth not therto But to answere to that I maye be lawfully charged withall Storie Well synce thow wilt not reuoke that thou hast done thou shalt be had into the lollardes towre phil Syr sence you wyll nedes shewe me this extremitie and charge me with my conscience I do desyre to see your commission whether you haue this autoritie so to do And after the vewe therof I shall according to my dutie make you further answere yf you maye by the vertue therof burthen me with my conscience Roper Let hym se the commission is it here Storie Shal we let euery vyle person see our commission Cholm Let hym go from whence he came and on thursdaye he shal se our commission Storie No let hym lye in the meane whyle in the lollardes tower For I wyll swepe the kynges Benche and al other prisons also of these heretikes they shall not haue that resorte as they haue had to skatter their heresies Phil. You haue power to transferre my bodye from place to place at your pleasure but you haue no power ouer my soule And I passe not whither you cōmit me For I cā not be worse intreated then I am kept al daye in a close chamber wherfore it is no maruaile that my fleshe is puft vp wherwithal M. doctour is offended Storie Marshal take hym home with you agayne And se that you bringe him agayne a thursdaye and then we shal ridde your fyngers of hym and afterwarde of your heretikes Phil. God hath appointed a daye shortly to come in the which he will iudge vs with ryghteousnes howe so euer you iudge of vs nowe Roper Be content to be ruled by master doctour and shewe your selfe a catholyke man Phil. Syr. yf I should speake otherwyse then my conscience is I should but dissemble with you And why be you so earnest to haue me shewe my selfe a dissembler both to God and you which I can not do Roper We do not require you to dissemble with vs but to be a catholyke man Phil. Yf I do stande in any thing agaynst that which any man is hable to burthen me with one iote of the scripture I shal be content to be counted no catholyke man or an heretyke as you please Storie Haue we scripture scripture with that he rose vp sayeng who shall be iudge I praye you Scribe This man is lyke his felowe Woodmā which the other daye would haue nothyng elles but scripture And this is the beginning of this tragedie The confuse maner of Iohn Philpots examinaciō had before the Quenes cōmissioners master Cholm Roper D. story D. Cooke and the Scribe the .24 of Octobre .1555 At Newgate sessions hall .. AT my commyng a mā of Algate of myne acquayntaunce sayd vnto me God haue mercy on you For you ar already cōdempned in this worlde for S. story sayd that my lorde Chaūcelour hath cōmaūded to do you away After a litle consultacion had betwene them master Cholmeley called me vnto hym sayeng Cholm Master Phylpot shew your self a wyse man And be not stubburne in your owne opinion but be conformable to the Quenes procedinges and lyue and you shal be well assured of greate fauoure and reputacion Phil. I shal do as yt becommeth a Christian man to doo Storie This man is the rankest heretike that hath ben in al my Lorde chaūcelers diocese hath done more hurt than any man elles there Therfore hys pleasure is that he should haue the lawe to procede agaynst hym And I haue spoken with my lorde herein And he wylleth hym to be committed to the bishop of London And he there to recant or elles burne He howled wept in the conuocacion howse and made suche a do as neuer man dyd As al the heretiks do when they lacke learning to answere He shal go after hys felowes Howe sayst thou wilt thou recant Phil. I knowe nothing I haue done that I owght to recant Storie Well than I praye you let vs commit him to the lollardes tower there remayne vntyll he be further examined before the bishop of Londō For he is to fyne fedde in the kynges Benche he hath to muche fauour ther. For his keper sayd at the doore yesterdaye that he was the fynest felowe and one of the best learned in Englād And with this he rose vp and went his waye Cooke This man hath most stoutly mayntayned heresies synce the Quenes comming in as any that I haue heard of Therfore it is most mete he should be adiudged by the bishop of Lōdon for the heresies he hath mayntayned Phil. I haue mayntayned no heresies Cooke No haue Dyd ye not openly speake agaynst the sacrament of the altar in the cōuocacion house cal you that no heresie wilt thou recant that or not Phil. It was the Quenes Maiesties pleasure that we should reason therof not by my sekyng but by other mens procuryng in the hearing of the coūsel Cooke Dyd the Quene gyue you leaue to be an heretyke you maye be sure No Cook But ye take leaue to be a trayter her grace wyl not so do Wel we wyl not dispute the matter with you My lorde of London shall procede by inquisicion vpon thee and yf thou wilt not recant thou shalt be burned Phil. My lorde of London is not myne ordinarie in this behalfe and I haue alreadye answered vnto myne ordinarie in this matter And therfore as I haue sayd before you shall do me great wrong to vexe me twyse for one matter synce I haue susteined this long inprisonment besydes the losse of my lyuyng Roper You were a very vnmete man to be an Archdeacon Phil. I knowe I was as mete a man as he that hath it now Cooke A mete man ꝙ a he troubled master Roper and the hole countrey Phil. Ther was neuer poore Archdeacon so handled at your handes as I am and that without any iuste cause ye be hable to laye vnto me Cooke Thou art no Archedeacon Phil. I am Archedeacon stil although an other be in possession of my lyuyng for I was neuer depriued by any lawe Cooke No syr that nedeth not for a notorious heretyke shoulde haue no ordinarie proceding about his depriuacion but the Bishop may

the most enemies of the Gospell I Am amased and do tremble both in body and soule to hear at this daye certen men or rather not men but couered with mannes shape persons of a beastly vnder standing who after so many and manyfolde benefites and graces of our Lorde God and saueour Iesus Christ manyfested to the hole worlde and cōfirmed with so euidēt testimonies of the Patriarches Prophetes and Apostles approued by wōderous signes and vndoubted tokens Rom. 1. Hebr. 1. declared to be both God and Man by the spirite of sanctification the eternall sonne of God with power the very expresse ymage of the substaunce of the father and reuealed vnto vs in these later tymes in the fleshe borne of the sede of Dauid in the which he hath taught vs truely and maruelously finished the mysterie of our saluation and is ascēded in bodye into heauen frō whence his diuinitie abased him selfe for our glorie and sitteth in equall power at the ryght hande of the father in his euerlasting kingdome notwithstanding are not ashamed to robbe this eternal sonne of God our most merciful saueour of his infinite maiestie and to plucke him out of the glorious throne of his vnspeakable deitie O impietie of all others most detestable O infidelitie more terrible then the palpaple darkenes of Egipt O flaming fyrebrandes of hell as I may vse the termes of the Prophet Esay Esa 7. against suche apostatas was it not ynough for you to be greuous vnto men by so manifolde sectes heresies The Arrians haue manye heresies diuiding your selues frō Christes true catholike church as neuer hitherto hath ben hearde of any hereticall segregacion but will also be molest vnto my God the eternall sonne of God What hart maye beare suche blasphemye what eye maye quietly beholde suche an enemye of God What membre of Christ maye alowe in any wyse suche a membre of the deuil What Christian may haue felowship with suche ranke Antichristes Who hauyng the zeale of the glorie of God in his hart can not burst out in teares and lamentacions to heare the immortal glorie of the sonne of God trode vnder the fete by the vyle sede of the serpent whose heade by his eternal Godhead he hath beaten downe Gene. 3 and therfore now lyeth byting at his hele lurking in corners but he shal be crushed in peces vnto eternal woo after he hath spewed out al his venome for brighter is the glorie of our God and Christ than it maye be darkened by al the rowte of the prince of darkenes who dwelleth in the lyght which is vnaprocheable although these dead dogges do take vpon them with their corrupt sight to pearce and vlemishe the same to their owne blinding for euer Yf the good king Ezechias after he had heard the blasphemies that Rabsaces vttred against the liuing Lord tare his royal garmentes in peces in testimony of the sorowe he had cōceyued for the same shall we be stil at the blasphemous barkinges against our Lorde and shewe no token of indignacion for the zeale of his glorie Yf Paule and Barnabas perceyuing the people of Listris Act. 14. to take the honour of God and attributing the same to creatures rent their garmētes in signification that we all shoulde declare by some outwarde meanes the lyke sorowe when we heare or see the lyke blasphemie howe maye we with patience abyde to heare the robberie of the maiestie of our Christes equalitie with God Phil. 2. who as saint Paule witnesseth thought it no robberie to be equal with God what faythful seruaunt can be content to heare his maister blasphemed And yf perchaunce he shewe any iuste angre therfore al honest men do beare with his doyng in that behalfe and can not you good christian brethren and systerne beare with me who for the iuste zeale of the glorie of my God and Christ beyng blasphemed by an arrogaunt ignoraunt and obstinatlye blinded Arrian makyng hym selfe equal with Christ sayeng the God was none otherwise in Christ thā God was with him makyng him but a creature as he was hym selfe vaunting to be without synne as wel as Christ dyd spit on him The cause why I did spit Partly in declaracion of that sorowe which I had to heare suche a proude blasphemour of our saueour as also to signifie vnto other there present whom he went about to peruert that he was a person to be abhorred of al christians and not to be companied with al. Yf this my fact seme to some that iudge not al thinges according to the spirit of God vncharitablye Yet let them knowe that God who is charitie allowed the same Luke 12. For it is written in the Gospel that Christ came not to set vs at peace with men in the earth but at diuision and that is for his cause and truthe And who so euer wil not abide with Christes churche in the truthe we ought not to shewe the pointes of charitie vnto any suche Math. 12.18 but to take him as an heathen and a publicane Yf any man sayeth S. Iohn̄ bring not vnto you this doctrine which I haue taught you saye not God spede 2. Ioh. 1. vnto him for who so sayeth God spede vnto suche a one is partaker of his euel doinges Consider you therfore that haue loue and felowship wit suche that the same dampnacion shal fal vpon you therfore as is dewe to wicked heretikes God wil haue vs to put a difference betwixt the cleane vncleane 2. Cor. 6. and to touche no vncleane persones but to go out from them And what is more vncleane than infidelitie who is a greater infidele thā the Arrian who spoyleth his redemer of his honour and maketh him but a creature What felowship is there betwene light and darkenes what concord can ther be betwene Christ Belial Neuer was there more abominable Belials than this Arrians be The ignoraunt Belials worshipped the creatures for the creatour But these peruerse Arrians do worship Christ who is the creatour of al thīges Gal. 1. Rom. 9. 1. Ioh. 5. by whom as S. Paule testifieth both in heauen and in earth al thinges visible and inuisible were made who is God blessed for euer and as S. Iohn̄ witnesseth very God and lyfe euerlasting but as a creature lyke vnto themselues what christiā tonge may cal him to be a good man that denyeth Christ to be the author and worker of al goodnes as the Arrian dothe Wo be vnto them sayeth the prophete that call euil good and good euel Iudge therfore vprightly ye children of men condempne not the iuste for the vnrighteous sake neyther by any meanes seme to allowe either in worde or dede the wicked who saye ther is no God Iohan. 5. for they that honour not the sonne honour not the father and he that hathe not the sōne hath not the father Iohan. 14 And yf we beleue in God we must also beleue in Christ for the