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	nature_n	spirit_n	16,404	5	5.4081	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14601	A looking-glasse for papists to see their owne deformities in matters of faith, and religion: and for formall protestants; to make them more carefull of the true profession of Iesus Christ: lest at any time they fall away from the sinceritie of the Gospell of Christ. With a briefe history of the Popes liues, from the first three hundred yeeres after Christ, vntill Paul the fift.	R. W., minister in Norfolk.; Woods, Richard, minister of Frettenham, attributed name.; Wrathall, Richard, attributed name.; Burges, John, 1561?-1635.	1621 (1621)	STC 24912; ESTC S119311	60,513	116

meate indeed and my bloud is drinke indeed Ergo say they Christs body must be eaten with the mouth The very Capernaites counted this absurd See Christs answer verse 62. 63. See also the answer of this place before and in the title of the Supper Besides this Chapter must be vnderstoode of a spirituall eating of Christ by faith whether in the Sacrament or without Againe heere is proued both kindes If of the Sacrament Augustine vpon this place saith This is to eate his flesh and drinke his bloud to abide in Christ and to haue him abiding in vs. This may be done without a Sacrament Ergo not necessary to be vnderstood of a Sacrament That it must be vnderstood spiritually Christ teacheth in vers 35. He that commeth to mee shall not hunger and he that beleeueth in me shall neuer thirst To eate then and to drinke Christ is to beleeue in him and verse 63. he saith The words which I speake are spirit and life that is spiritually to be vnderstood Bernard What is it to eate his flesh and drinke his bloud but to communicate with his Passion and to imitate that conuersation which hee vsed in the flesh The other places alledged by them may receiue answer from these because I will not be troubled with them in this age and weakenesse and are alledged by them of some through ignorance of other maliciously striuing against the streame of their owne knowledge To this Ergo as to the other I affirme our Doctrine to be more auncient then theirs as from Christ the Apostles and Scriptures and of a better foundation No question was heereof for the space of 1060. yeeres vntill Nicholas the second Transubstantiation By this the Papists meane a changing of the substance of Bread and Wine into the Body and Bloud of Christ so as after the words of consecration there remaines no Bread but the very Body and Bloud of Christ borne of the Virgin Mary and who shall say to the contrary let him be accursed Counsell of Trent 1550. attempted before 1212 but opposed Popish Reasons Matthew 17. Christ transfigured his Body vpon the Mount Ergo hee is able to exhibite his Body vnder the formes of Bread and Wine Ans The question is not so much of his power as of his will Psal 135. 6. Whatsoeuer the Lord would that did he in heauen and earth The second place Iob. 2. 7. He turned water into Wine then we need not doubt how he turned the Bread into his Body Answer In turning Water into Wine he left it to the Iudgement of our senses c. But Popish Recusants doe not feele the rawe flesh of Christs Body though they teach they teare it with their teeth and to feed vpon accidents is no nourishment Againe Transubstantiation ouerturneth the very Supper of our Lord for in euery Sacrament there must be a Signe Againe it taketh away the nourishment of the Soule vnto eternall life for in Transubstantiation there remayneth onely the fleshly body of Christ Councell of Constance As the flesh of our Lord was vnited by the Spirit to the diuine nature so the Bread of the Eucharist the image of his flesh being sanctified by the comming of the Holy-Ghost is become the diuine Body Againe they hold the Bread consecrated though not spent at once but reserued and kept in boxes pipes and other vessells of the Church for dayes weeks and moneths to be carried to the sicke or other vses are still the very Body and Bloud of Christ Counsell of Trent Sess 13. cap. 47. Then though it should stincke or grow full of wormes or dogges or Mice eate it yet it is his Body Thus Christs Body must be subiect to these inconueniences Also it is bound againe as in his graue or worse pinched against the nature of a fleshly body There was no publique Lawe for this deuice vntill the Counsell of Latterane vnder Pope Innocent the third Anno Christi 1215. Whereupon in this as in the rest wee conclude with the Scriptures and Fathers that the mysticall signes after Consecration loose not their proper nature Theodoret. Gelasius Bishop of Rome with others So as our doctrine is more ancient as from Christ his Apostles and Scriptures See the fruits of Transubstantiation in the Historie of Gregory the seauenth who cast the Hoste into the fire because it would giue no answere Against Images Papists make a great difference betweene an Image and an Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is the true similitude of a thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Similacrum doth represent that which it is not as were the Idolls of Venus and Minerua women-gods meere deuised things of the heathen Images say they we haue but no Idolls Bellar. cap. 5. Their proofes 1 Cor. 10. 19. An Idoll is nothing that is representeth nothing such were the heathen Idolls But the place is not so to be vnderstood for so he saith of the things that are offered vnto them which were not made to represent any thing neither were it needefull to shunne Idoll sacrifice or to abhorre the Image but that they are abused and turned to the seruice of Idols as it followeth there verse 20. Therefore it is not said to be nothing or offensiue being but wood or stone or such like but because it is abused to Idolatrie Againe all the pictures of the Heathen were not Idolls in this sence because they represented nothing For Iupiter Mars Apollo Hercules whose Images they had were men sometime liuing Moreouer they haue Images representing nothing as of Angels of God the Father and of the Holy-Ghost which haue no shape or likenesse Deuter. 4. 15. 16. Exod. 33. 20. Micha 5. 13. where Idolls and Images are alike condemned So haue they also imagined Saints as Saint George and Saint Christopher for there were neuer any such And the Pope himselfe commaunded them to be put out of the Decretalls See Pope Marcellus 2. Paul 2. and therefore they haue Idolls by their owne interpretation as well as the Heathen but indeede there is no such difference in the Greeke names which are indifferently taken in Scripture Romans 1. 23. Paul calleth the Gentiles Idols Images They turned the glory of the immortall God into the Image of a corruptible man birds beasts c. The word ther is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe Reuel 9. 20. speaketh of them that continued to worship Diuells and Idolls of golde and siluer c. it must needes be meant of Papists We deny not Images for ciuill vses Luke 20. 24. or such as God hath commanded to be vsed but to be vsed in the worship of God or in Temples we vtterly deny Exod. 20. 4. Thou shalt make to thy selfe no grauen Image nor the likenesse c. If they say as before of any false gods they haue their answer before and the Roman Catechisme on the second Commandement saith it must be vnderstood of the true Iehoua and it forbids vs to resemble God either in his

The like commendation is not giuen of any other of their Sacraments Many other ceremonies Christ vsed but hee hath not layd his commandement vpon them as vpon these Thus our doctrine for the number is more auncient then the Churches of Rome Of Baptisme For the outward signe thereof we haue onely water according to Christs Institution representing the bloud of Christ in washing away of our sinnes For the forme we baptize onely In the name of the Father the Sonne and the Holy-Ghost according to Christs commandement Mat. 28. 19. Papists to omit their trifling about God-fathers and God-mothers that Fathers nor Mothers should not be witnesses to their children 936. that man wife may not answer for one child that gossips may not marry nor Monckes nor Nunnes to be Gossips c. None are to be baptized before the Priests through their coniurations breathings spittings and salting doe driue the Diuell out of them Pope Celestine 428. Clement commanded Oyle and Creame to annoint the forehead and to be crossed therewith if this be not to be subiect to the curse of God for adding to the word c. Thus our doctrine and vse for Baptisme and the ceremonies thereof is more ancient then the doctrine of Rome The Supper or EVCHARIST For this we haue the Sacramentall signes or outward Elements Bread and Wine representing the Body and Bloud of Christ offered to the faithfull with the signes for the feeding of their soules and strengthening of their faith and putting them in mind of the precious bloud-shed in his bitter death and passion according to Christs institution Papists minister this Sacrament but in one kinde that is Bread onely for say they Christians are not bound by any commandement of God to receiue the Sacrament in both kindes Councel of Trent cap. 21. Bellarmine lib. 4. cap. 20. De Eucharist and Counsell of Constance Though Christ ordayned the Sacrament in both kindes and the eldest Churches did so receiue it yet for all that they shall be punished as Heretickes that doe minister or receiue it Sess 13. See their proofes Luke 24. 30. Christ appearing to the two Disciples going to Emaus entring into an house as he sate at Table he tooke the Bread and gaue thanks therefore one kind is sufficient Againe Acts 2. 24. And they continued in the Apostles doctrine and in fellowship and in breaking of bread and in prayer Solut. There is no reason to vnderstand these places of the breaking of bread in the Sacrament but in vsuall repast As for Luke 24. Christ was not ministring the Sacrament for the two Disciples intended Supper and Christ as his manner was gaue thankes and brake the bread and they by this knowing him he vanished out of their sight Againe if this had been the Sacrament Christ had not said true when vpon the Crosse before he gaue vp the Ghost he said All things are fulfilled Iohn 19. 29. Againe Matth. 26. 29. I say vnto you I will not drinke of the fruit of the Vine tree If not drinke then not eate For the place Acts 2. 24. This proues no sacramentall eating but continuing together according to their Masters commandement vntill the comming of the Holy Ghost they did eate and drinke together expounded in the sixe and forty verse breaking bread at home did eate their meate together with gladnesse and singlenesse of heart For Iohn 6. 11. It maketh as little to the Sacrament as yet being not instituted and Christ expoundeth himselfe in verse 63. saying The words that I speake vnto you are spirit and life Besides if they will admit this place to be spoken of the Sacrament then they are cast in receiuing in one kind for there he neuer speaketh of Bread but he speaketh of Drinke also So that wee conclude in the Institution of the Supper according to the analogie of the Signes Christ had respect vnto our full nourishment Bread Drinke that so wee might finde in Christ whatsoeuer is needefull to saluation for no man can liue with Bread alone and although Christ teach vs to pray for daily bread which is a maruell you heere escaped yet by Synechdoche hee meaneth drinke also and all things necessary to this present life Note we heere while Papists will giue but Bread alone we will beate them with their owne weapon They falsly charge vs in our communion that we giue but a drie morsel they giuing onely Bread to the people should choake them but that they are constrayned to giue a little Wine not as any part of the Sacrament but to helpe downe their breaden god to his place Thus our doctrine and practise in the vse of this Sacrament is farre more auncient being from Christ and the Scriptures then theirs being from men in one kind about the yeere 1552. in the Counsell of Trent Item in the Counsell of Constance before 1416. where they cursed all those that should say it was lawfull to communicate in both kindes and yet by an Indulgence he gaue leaue to them of Almaine to communicate in both kindes See Paul the third therefore the Pope may adde and take away at pleasure but not without Gods curse Reall Presence We teach that at the Lords Table the Bread and Wine must not be considered barely in themselues but as outward signes hauing relation to the Body and Bloud of Christ arising from the very Institution of the Sacrament That when the Bread and Wine are present to the hand and mouth at the very same time the Body and Bloud of Christ are present to the minde Thus and no otherwise is Christ truly present with the Signes to the beleeuing hearts of the Communicants So Paul 1 Corinth 10. 16. The Cuppe of blessing which wee blesse is it not the Communion of the Bloud of Christ The Bread which we breake is it not the Communion of the Body of Christ This Communion is double First of the Beleeuers with Christ by faith Secondly of the faithfull among themselues through loue Both these are mysticall Againe if the fleshly body be in the Sacrament then is it eaten and torne with the teeth Augustine Why preparest thou thy teeth and thy belly beleeue and thou hast eaten Againe August Christ according to his maiestie prouidence and grace is present with vs to the end of the world but according to his assumed flesh he is not alwayes with vs. Actes 1. 11. This Iesus which is taken vp from you into Heauen shall so come euen as yee haue seene him goe into Heauen Matth. 26. 11. The poore yee shall haue alwayes but me shall yee not haue alwayes Reuelation 1. 7. Behold he commeth in the Cloudes and all eyes shall see him euen they that haue pierced him Moreouer it ouerturneth an Article of our faith which saith He sitteth at the right hand of his Father c. Cirill sayth Hee is absent in Body and present in Vertue that hath his dimensions Papists alledge against this doctrine Iohn 6. 55. My flesh is