Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	appoint_v	moses_n	37	3	6.6155	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68078	D. Heskins, D. Sanders, and M. Rastel, accounted (among their faction) three pillers and archpatriarches of the popish synagogue (vtter enemies to the truth of Christes Gospell, and all that syncerely professe the same) ouerthrowne, and detected of their seuerall blasphemous heresies. By D. Fulke, Maister of Pembrooke Hall in Cambridge. Done and directed to the Church of England, and all those which loue the trueth.	Fulke, William, 1538-1589.	1579 (1579)	STC 11433; ESTC S114345	602,455	884

then he should haue suffered oftentimes since the beginning of the world And Heb. 10. He offered but one sacrifice for sinnes and is set downe at the right hand of God for euer c. For by one only oblation he hath made perfect for euer them that are sanctified And in the same Chapter where there is forgiuenesse of sinnes there is no more sacrifice for sinne Whervpon it followeth that if Christes sacrifice at his supper tooke away sinnes he offered no sacrifice vpon the crosse Secondly he affirmeth that Christe was a priest after the order of Aaron which he denied before and is in plaine wordes denied by the holy Ghost Heb. 7. which place M. Heskins himselfe setteth downe in this Chapter if perfection had beene by the Priesthoode of the Leuites for vnder it the law was established to the people what needed it further that another priest should arise after the order of Melchisedech c not to be called after the order of Aaron Thirdly he affirmeth that the sacrifice of Christ vpon the crosse was after the order of Aaron Wherevpon it wil follow that it was not an eternall redemption purchased by it but transitorie as the priesthoode of Aaron was Whereas the holy Ghost saith that by his owne bloud he entred once into the holy place and found eternall redemption which could neuer be obteined by any sacrifice after the order of Aaron Fourthly he affirmeth that Christ altogether neglected the priesthoode appointed to him of God except he did offer sacrifice in his supper of bread and wine By which he denieth that the once offring vp of himselfe by his eternall spirite on the crosse was any parte of his priesthoode appointed him by God then the which there can be no more diuelish blasphemie And yet the beast is not ashamed to challenge and write If not then ● let the aduersary shewe when and where Christ did sacrifice after the order of Mechizedech Euen then and there thou enimie of the crosse of Christ when and where he was made obedient to the death of the crosse and hauing learned obedience by the thinges he suffered he was consecrated and made the authour of eternall saluation vnto all them that obey him and is called of God an high priest after the order of Melchizedech Heb. 5. Hauing an euerlasting priesthod by which he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them For such an high priest it became vs to haue which is holy harmelesse vndefiled separated frō sinners and made higher then the heauens which needed not daily as these high Priestes to offer vp sacrifice first for his owne sinnes and then for the peoples for that he did once when he offred vp himself Heb. 7. But beside his detestable blasphemies see his ridiculous vanitie If the priesthoode of Melchizedech standeth in his offering of bread and wine then Christ also offered bread and wine as he saide before Christ offered in bread and wine as Aaron did in bloud If bread wine be Christes offring or any part of it then there is bread and wine in the sacrament what is becomme of transubstantiation If there was no bread wine in the sacrifice of Christe then where is Melchisedeches priesthoode by his owne diuinitie Againe if he say there be the shewes or accidents of bread wine then Melchizedeches bread and wine was a figure of the accidents of bread and Wine then the figure was better then the thing figured contrarie to his worshipfull rule giuen in the 15. Chapter If he say that Melchizedeches bread wine figured not the Accidents but the bread wine before it be consecrated then he breaketh his rule once againe for Melchizedeches bread if it were not hallowed was as good if it were hallowed as it was if it were offred it was better then the vncōsecrated bread wine Finally if he say it figured neither the vncōsecrated bread wine nor the accidents of the same consecrated but the body and bloud of Christ vnder these accidēts beside that he makes it a figure of a figure or signe which he said could not be he denieth that Christ did that wherein he affirmed the priesthoode of Melchizedech to stand namely that he offred bread and wine And so thou seest M. Heskins hanged in his owne halter The nine and twentieth Chapter proceedeth to prooue the same by S. Cyprian and Isychius I confessed before that diuers of the olde fathers were of opinion that the bread and wine which Melchisedech brought forth was sacrificed by him and that it was a figure of the sacramēt which they vnproperly called a sacrifice meaning nothing else but that it was a holy signe and a thankesgiuing offered to God for the passion of Christe as it is manifest by diuers places in their writings But they were farre from those blasphemies which M. Heskins hath vttered in the Chapter before as to make Christes passion a sacrifice after the order of Aaron to make Christ offer two sacrifices and the better sacrifice that was after the order of Melchizedech in the sacrament c. But now let vs consider the places of Cyprian whether such poyson may be drawen out of them as M. Heskins hath sucked out of his own poysoned brayne The words of the first place are these The sacraments signified of old since the time that Melchisedech came forth to the sonnes of Abraham that do his workes the high priest bringeth foorth bread and wine This sayth he is my body They had eaten and dronken of the same bread according to the visible fourme but before those wordes that common meate was profitable only to nourish the body But after it was saide by the Lorde do this in remembrance This is my flesh this is my bloud As oftē as it is done with these wordes and with this faith that substantiall bread and cuppe consecrated with a solemne blessing profiteth vnto the life and health of the whole man being both a medicine Et Holocaustum and a burnt offering to heale infirmities and purge iniquities There is also declared the difference betweene spirituall meate and corporall meate namely that it was one thing that was first set before them another thing which was giuē distributed by their Maister First it is graunted that Cyprian thought the bread wine brought foorth by Melchizedech to be a figure of the sacrament and that herein also he resembled the priesthoode of Christ which we are neither afraide nor abashed to denie because the Apostle an older doctor then Cyprian such an one as in his writings could not erre could finde no such resemblance betweene Melchizedech and christ Concerning the sacrifice of bread and wine I wil speake hereafter in answere to the other places of Cyprian But now let vs examine M. Heskins two notes for the reall presence as he calleth it The first is that this

in one very substantiall flesh therefore the manner of participation of his flesh in the sacrament is also spirituall and not carnall Maister Heskins reiecteth this participation to bee the fruition of the benefites of his body and bloud crucified bycause that saith hee is common to all the sacraments and not proper to this But that the substaunce of all sacramentes is one and the difference is in the manner of dispensation of them wee haue shewed sufficiently in the first booke which were tedious nowe to repeate Wherefore we must now set downe what Chrysostome speaketh of the bloud of Christe This bloud maketh that the kinges image doth flourish in vs This bloud doth neuer suffer the beautie and nobilitie of the soule which it doth alwayes water and nourish to fade or waxe faint For bloud is not made of meate soudenly but first it is a certaine other thing But this bloud at the first doth water the soule and indue it with a certaine great strength This mysticall bloud driueth diuelles farre off and allureth Angels and the Lorde of Angels vnto vs For when the diuelles see the Lordes bloud in vs they are turned to flight but the Angels runne foorth vnto vs This bloud being shed did wash the whole world whereof Paule to the Hebrues doth make a long proces This bloud did purge the secrete places and the most holy place of all If then the figure of it had so great power in the temple of the Hebrues and in Aegypt beeing sprinkled vpon the vpper postes of the doores much more the veritie This bloud did signifie the golden altar Without this bloud the chiefe priest durst not goe into the inward secret places This bloud made the priestes This bloud in the figure purged sinnes in which if it had so great force if death so feared the shadowe how much I pray thee will it feare the truth it selfe This bloud is the health of our soules with this bloud our soule is washed with it she is decked with it she is kindled This bloud maketh our minde cleerer then the fire more shining then golde The effusion of this bloud made heauen open Truely the mysteries of the Church are woonderfull the holy treasure house is woonderfull From Paradise a spring did runne from thence sensible waters did flowe from this table commeth out a spring which powreth foorth spirituall flouds Chrysostome in these wordes doth extoll the excellencie of the bloud of Christe shed vpon the crosse the mysterie whereof is celebrated and giuen to vs in the sacrament and therefore hee saith it is Mysticus sanguis mysticall bloud which wee receiue in the sacrament which word Mysticall M. Heskins a common falsarie hath left out in his translation to deceiue the vnlearned reader Hee laboureth much to proue that Chrysostome spake in this long sentence of that sacrament which is needlesse for as he spake of the sacrament so spake he of the passion of Christe and of the sacrifices and ceremonies of the olde lawe and all vnder one name of bloud By which it is more then manifest that hee vseth the name of bloud figuratiuely and ambiguously therefore nothing can bee gathered thereout to fortifie M. Heskins bill of the naturall bloud of Christ to be in the challice The honourable titles of the sacrament proue no transubstantiation nor carnal presence in this sacramēt more then in the other The same Chrysostome vpon Cap. 9. ad Heb. Hom. 16. sheweth howe the bloud of Christ that purged the old sacrifices is the same which is giuen vs in the sacrament of the new testament Non enim corporalis erat mundatio sed spiritualis sanguis spiritualis Quomodo hoc Noune ex corpore manauis Ex corpore quidem sed a spiritu sancto Hoc vos sanguine non Moses sed Christus aspersit per verbum quod dictum est Hic est sanguis noui testamenti in remissionem peccarorum For that was no corporall cleansing but spirituall and it was spirituall bloud Howe so Did it not flowe out of his body It did in deede flowe out of his body but from the holy spirit Not Moses but Christe did sprinkle you with this bloud by that worde which was spoken This is the bloud of the newe testament for the remission of sinnes Thus let Chrysostome expound him selfe touching the mysticall or spirituall bloud of Christe which both was offered in the old sacrifices and nowe feedeth vs in the sacrament if it were in the olde sacrifices naturally present then is it so nowe if the vertue onely was effectuall so is it also to vs and no neede of transubstantiation or carnall presence The sixt Chapter proceedeth in the opening of the vnderstāding of the same text of S. Iohn by Beda and Cyrillus Although Beda our countriman were far out of the compasse of 600. yeres and so vnfitly matched with Cyrillus a Lord of the higher house yet speaketh he nothing for the corporal presence of Christes body in the sacrament but directly against it His words vpon this text of Saint Iohn are these Hunc panem Dominus dedit c. This bread our Lord gaue when he deliuered the ministerie of his body and bloud vnto his disciples when he offered him selfe to his father on the altar of the crosse And where he saith for the life of the world we may not vnderstand it for the elementes but for men that are signified by the name of the worlde In these wordes Beda according to the custome of the olde writers and the doctrine of the Church of Englande in his time and long after calleth the sacrament the mysterie of the body bloud of Christ and not otherwise Yet M. Heskins pythely doth gather that as he calleth the flesh of Christ on the crosse breade and yet it is verie flesh so the fleshe of Christ in the sacrament is called bread yet it is verie flesh Alas this is such a poore begginge of that in question videlicet that the fleshe of Christ is in the sacrament according to his grosse meaning that I am ashamed to heare it Why might he not rather reason thus the fleshe of Christe on the crosse is called bread and yet it is not naturally bread euen so the bread of the sacrament is called flesh yet it is not naturall fleshe It is plaine that breade in that texte of Iohn is taken figuratiuely for spirituall foode and so the flesh and bloud of Christ on the crosse is our food and the same is communicated to our faith in the sacrament Cyrillus in 6. Ioan. by M. Heskins alledged speaketh neuer a worde either of the sacrament or of Christes corporall presence therein Antiquus ille panis c. The old bread was onely a figure an image and a shadowe neither did it giue to the corruptible bodie any thing but a corruptible nutriment for a little time But I am that liuing and quickening breade for euer And the breade which I will giue