Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	beget_v	father_n	son_n	11,645	5	6.8465	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19670	A setting open of the subtyle sophistrie of Thomas VVatson Doctor of Diuinitie which he vsed in hys two sermons made before Queene Mary, in the thirde and fift Fridayes in Lent anno. 1553. to prooue the reall presence of Christs body and bloud in the sacrament, and the Masse to be the sacrifice of the newe Testament, written by Robert Crowley clearke. Seene and allowed according to the Queenes Maiesties iniunctions.	Crowley, Robert, 1518?-1588.; Watson, Thomas, 1513-1584. Twoo notable sermons.	1569 (1569)	STC 6093; ESTC S109120	329,143	416

members of one body is the effect of their sacrament of the aultar Let them take the spéeche to be in what kinde they wyll eyther playne figuratiue or hyperbolicall But you haue not yet done with Cyrill in this matter He must nowe expresse by a similitude of two waxes melted mingled togither Cyrill li. 10. Capit. 13. li. 4. capit 17. this coniunction of vs with Christ A man might aske you what this maketh to the purpose You must proue that our knitting togither into members of one body is the effect of the sacrament of the aultar But let vs weigh his wordes He sayth thus Quemadmodum si quis c. Lyke as if a man mingle c. You haue cyted the wordes of Cyrill verie truely but you haue not coated the place aright For in the .17 Chapter of the tenth Booke are no such wordes to be founde neyther is there any such matter handled there But in the .13 Chapter of the same Booke the wordes that you cite are founde And in the .17 of the fourth are founde wordes to the same effect Watsons olde tricke will not be left But in the translating of these wordes Communicationis corporis sanguinis Christi You vse one little péece of your common trick For you say thus By the communion and receyuing of the body and bloud of Christ where as the true Englishe of the wordes is thus By the communicating of the body bloud of Christ which communicating is in the faithful beléeuers of the promise of God made in Christ though the same doe neuer receiue the sacrament of the body bloud of christ If you would haue looked in the last Chapter of the ninth booke Cyrill li. 9. Capit. 45. you should haue séene what Cyrill meaneth by this worde Communicatio His wordes be these Non erat possibile aliter corruptibilem secundum naturam hominem mortem effugere nisi primum adeptus gratiam rursus particeps Dei fieret qui omnia per filium in spiritu viuificat Carne ergo sanguini communicauit id est qui secundum naturam vita est vnigenitus Dei Patris filius homo factus est mediator Dei atque hominum vt scribitur Natura Deo coniunctus ex quo est hominibus rursus vt homo c. It was not possible that man which by nature is corruptible should otherwise escape death except obtayning the first grace he might agayne be made partaker of God that doth in the spirite quicken all things by his sonne He hath therefore communicated himselfe to fleshe and bloud that is to say the onely begotten sonne of God the father which is by nature lyfe is become man the mediator of God and men as it is written being by nature ioyned to God of whome he hath his being and agayne vnto man as he is man Thus it is manifest howe euill fauouredly The accorde of Cyrill and Watson the meaning of the auncient wryters doth agrée with your purpose in cyting them in your Sermons Cyrill speaketh of the communion or felowship that man hath with Christ by his incarnation you cite him to proue the ioyning of al christians into the felowship of one body by receyuing the sacrament of the aultar as you call it Nowe let vs sée what Hilarius hath sayde in this matter Hilarius in Psalm 6. His words you say are these Per communionem sancti corporis c. By the communion of his holy body You note in the margent of your printed booke that this sentence of Hilarie is written in his Commentarie vpon the sixt Psalme When you can shewe vs that Commentarie you shall haue the wordes that you cite aunswered Saint Hierome saith that Hilarie wrote onely vpon the first and second Psalmes the. .51 and so forth to the .62 and from the .118 to the last And in his printed workes we finde but eyght mo whereof the sixt is none Wherefore I must thinke that the great learned and godly Byshop that you speake of is your selfe or some other such as you are But if it may be found in some other part of Hilarius works what shal it make for your purpose sith these wordes may haue a good sense if we vnderstand by the first Communion that which we haue by the incarnation of our Sauiour Christ and by the later that which we haue one with another For by the communion that we haue with Christ we be placed in that communion that we haue one with another And so doe these wordes make nothing to proue that our cowpling into one body in Christ is the effect of the sacrament of the aultar But nowe that your store is well spent you vse your figure of Rhetoricke to blere the readers eye withall In such playne matter as this what néede I heape places one aboue another All the fathers are full of it How full the fathers that you speake of be of this so playne matter doth I trust sufficiently appéere in that which I haue alreadie written in the aunswere to that which you haue as yet alledged in the proufe of this matter Wherefore seing you haue not as yet proued neyther shall hereafter be able to proue eyther by the wordes of the scripture or of the auncient fathers that our knitting togither into one body in Christ is the effect of your sacrament of the aultar it is no wickednesse nor blasphemie at all to ascribe that effect to the efficient cause thereof which is God the father through his sonne Iesus Christ and the holy ghost But nowe let vs sée what other effectes you haue WATSON Diuision 26. Beside these effectes gathered out of the new Testament there be also other mentioned in the Psalmes Whereof one is that this sacrament is an armour and defence against the temptations of our ghostly enimie the Deuill as it is written in the .22 Psal 22. Chrysost in Psal 22. Euthymi in Psal 22. Psalme Parasti in conspectu meo mensam aduersus eos qui tribulant me Thou hast prepared in my sight a Table against them that trouble me By this Table sayth Chrysostome vpon this place is vnderstanded that thing that is consecrated vpon the aultar of our Lorde and Euthymius a Greeke Author sayth so also Par hanc mensam intelligit altaris mensam in qua caena mystica illa iacet by this table he vnderstandeth the table of the aultar vpon which lyeth the misticall supper of Christ which doth arme and defend vs against the Deuill which sometimes craftily layeth in wayte for vs sometimes fiercely and cruelly assaulteth vs that be fed at Christes table Saint Cyprian teacheth vs the same lesson saying Quos excitamus exhortamur ad praelium non inermes nudos relinquamus sed protectione sanguinis corporis Christi muniamus Cyprianus li. 1 Epist 2. Those persons whom we prouoke and exhort to fight against their enimies be it eyther the Deuils our ghostly

fayth By which fayth we are made one misticall body in Christ and be by him indued with one holye spirite and be vnto him as dearely beloued as his owne members fleshe and bones Chrysost in 1. Cor. 10. And yet once agayne Chrysostome must helpe to expounde the wordes of Paule His wordes be these say you Quid enim appello inquit communionem c. What meaneth saint Paule c. As for the fault that your printer hath made I haue amended without any more to doe as in many other places of your printed sermons I haue done but your owne subtile dealing in the translation I may not passe ouer so A man that had ment vprightly would haue translated the wordes of Chrysostome thus What doe I call communion sayth Paule We all are one and the selfe same body And what is the bread The body of Christ And what are they made that doe receyue the body of Christ Not many but one body Nowe what helpeth this to prooue your purpose That is that our knitting togither into one body is the effect of the sacrament The Communion that is to say the action of the institution of Christ in breaking of sacramentall bread doth teach that we which be partakers thereof be all one and the selfe same body and bicause we be so therefore we doe frequent and vse that action We are not therefore made one body by this doing but being so before by fayth that worketh by loue we doe by frequenting that mysterie shewe our selues so to be And the bread is the body of Christ Not as you would haue vs beléeue that it is but sacramentally The effect of sacraments And by the common rule of sacraments it hath the name of that thing whereof it is a sacrament and is called the body of Christ such as doe receyue this body of Christ are made one body and not many Not bicause they were not one body before they did receyue that sacrament but bicause they be thereby made knowne to be one body For if the receyuing of the sacrament should make them such then should it folow that as often as they receiue that sacrament they should afreshe be made one body which can be done but once And that is when being elected in Christ from the beginning they be in time moued by Gods holy spirite to beléeue in hart and confesse with mouth that Iesus Christ the sonne of God hath dyed for our sinnes and is risen agayne for our righteousnesse and receyue or doe consent to receyue or be méete to receyue the sacrament of Initiation the God hath appointed which was in the time of Moses law circumcision and is now baptisme in water Thus are we first made and shewed to be members all of one body and by the vse of the other sacrament oftentimes shewed to be the same The businesse that you make about the other wordes of saint Paule that is to say Vnus panis vnum corpus c. One bread one body c. might verie well haue bene spared For when Saint Paule sayth Omnes enim de vno pane participamus We doe all take parte of one loafe of bread he meaneth not to streatch the vniuersall signe All to all the members of the vniuersall Church of Christ A note for vniuersall signes as you would beare vs in hande that he doth but to all the members of euery particuler Church when they come togither to communicate and thereby to shew themselues mémbers of one body And the this is his meaning may well appéere by that he saith thus to the Corinthians Videte Israel secundum carnem c. Consider Israell after the fleshe Are not all they partakers of the aultar that doe eate of the sacrifices Paules purpose in these wordes is to open his meaning in the other It must néedes follow therefore that he meaneth of particuler congregations and not of the vniuersall Church as you would fayne haue him to meane you haue therefore made more a doe then néeded Let vs nowe sée what helpe you finde at the hande of saint Cyprian Cyprian De Caena Domi. He sayth Aequa omnibus portio datur c. Equall portion is giuen to al. c. According to your custome you doe here also leaue out those words the might giue light to the writers meaning I will therefore set them in wryting as they stande in the Sermon that you cite Iam nulla fit panis mutatio vnus est panis caloris continui status integri qui semel oblatus Deo in sapore dulcissimo candore purissimo perseuerat Nec solos sacerdotes ad panis huius dignitatis leuiticae praerogatiua admittit vniuersa Ecclesia ad has epulas inuitatur aequa omnibus portio datur c. As you haue cyted Nowe sayth Cyprian there is no chaunging of the bread there is one loafe of bread which hath in it a continuall heate and is of sound state which being once offered to God doth still remayne in most pleasaunt or swéete taste and pure whytenesse Neyther doth the prerogatiue of this leuiticall dignitie admit priestes onely to eate of the loaues the vniuersall Church is inuited or bidden to this feast Equall or like portion is giuen to euery one It is delyuered whole and being distributed it is not torne in péeces It is incorporated and not iniuried It is receyued and not included Dwelling among the weake it is not made weake neyther doth it disdaine the ministerie of the poore A pure fayth a sincere minde doe delight this tenaunt Neyther doth the narrownesse of oure poore house offend or pincht in the greatnesse of the vnmeasurable and almightie God If you had cyted all these words Cyprians meaning would haue bene somewhat more playne to such hearers as had not bene altogither blinded with affection to that doctrine that you laboured to maintayne It is manifest that Cyprian doth here speake of Christ which is that bread which came from heauen and was figured by the Manna that fell from heauen in the wyldernesse and by the shewe breads that were by the law appointed to be set before the Arcke in the Tabernacle and to bée chaunged euery day whereof none might eate but onely those Priestes that were of the leuiticall lyne But this bread Iesus Christ being once offered remayneth for euer And all the whole Church of Christ is called to come féede vpon this bread Euerie man that wyth pure fayth and sincere minde commeth to féede vpon him shall receyue him whole And though he be by fayth eaten of all yet is he not neyther can he be consumed nor torne in péeces Yea a little before those wordes that I haue written Cyprian sayth Vna est domus Ecclesiae in qua Agnus editur nullus ei communicat quem Israelitici nominis generositas non commendat It is the onely house of the Church wherein the Lambe is eaten none is made partaker thereof whome the nobilitie

Domini participes esse mensae Demoniorum I would not sayeth saint Paule that you should be made companions of Deuilles You can not or you may not drinke the Lordes cup and the cup of the Deuils You may not be partakers of the Lords table and of the table of the Deuils By which wordes it is manifest that saint Paule did purpose to perswade the Corinthes that such as would be christians must withdrawe themselues from all Idolatrie and kéepe the religion of Christ pure and vnspotted with the mixture of any heathenish Gods seruice But you M. Watson will make vs beléeue that saint Paule meaneth to teach that our knitting togither into one body with Christ is the effect of your sacrament of the aultar For so you doe expound the words that you cite out of Paule Nonne communicatio c. That is to say say you doth it not ioyne and knit vs in the vnitie of one bodye in Christ Sauing that I doe know it to be your common custome thus to handle both the scriptures and the wrytings of the auncient fathers I would wonder that euer you could for shame make such interpretation of these wordes But nothing may be wondered at which custome hath made common Chrysost in 1. Cor. 10. But you haue Chrysostome to take your part you say who noteth vpon this place that Paule sayth not it is the participation but the communion of one bodye First I must note here that you haue done you wot not what For you haue founde out for your maisters of the newe learning that which some of your fort haue sayde could not be founde in any part of the scripture That is that the sacrament of Christs body is called a communion But let vs sée what Chrysostome hath sayde For it were not wisedome to trust you when you cite his sentence without his wordes as you doe here His wordes therefore are these Quare non dixit participatio Quia amplius quiddam significare voluit multam inter haec conuenientiam ostendere Non enim participatione tantum acceptione sed vnitate communicamus Quemadmodum enim corpus illud vnitum est Christo ita nos per hunc panem vnione coniungimur Why did he not call it a participation Bicause he was wylling to signifie a greater matter and to shew that there is great agréement betwéene these things For we doe not communicate in taking and receyuing onely but in vnitie also For euen as that body is vnited vnto Christ euen so are we by this bread ioyned togither in vnion Now let the Reader compare these words of Chrysostome with those that you haue vsed in your Sermon as though they were Chrysostomes And so shall he be able to iudge how faythfully you haue dealt therin Chrysostome sayth that Paule doth not call it a participation but a communion bicause he would by that worde signifie a greater matter then he could by the other and shewe that the things vsed in the communion doe verie much agrée with those that doe cōmunicate As though he should haue sayde it is a greater matter to communicate with Christ and christians then only to be partaker of those creatures which be vsed in communicating For such as doe communicate with Christ and christians are become members of that body wherof Christ is the head and doe receyue from Christ spirituall lyfe strength and comfort as naturall partes of a naturall body doe receyue naturall lyfe strength and comfort from their naturall head And such as doe communicate with Christians are coupled togither in the felowship of members of one body not onely with these christians that are nowe lyuing but with those that haue bene before and those that shall be after also And the creatures bread and wine doe serue verie well to signifie this communion both with Christ and christians And therefore Paule would vse the worde Communion rather then participation And that this is Chrysostomes meaning in that place is playne by the wordes that folow and I haue set downe in wryting Non enim participatione c. For we doe not communicate c. Where in the last sensence he sayth Euen as that body meaning the Church that communicateth in vnitie is vnited vnto Christ so are we that be members of that body or Church ioyned togither in vnion by the vse of this sacramentall bread And here is another thing that maketh verie well for your purpose M. Watson Chrysostome sayth Per hunc Panem By this bread The matter or substaunce that he speaketh of Chrysostome is no man for Watson doth he call bread but you and your sort will none of that Wherefore Chrysostome is no man for you But Cyrillus must helpe out with this matter Cyrillus li. 12. Capit. 32. He sayth say you that Gods sonne going into euery man as it were by deuision of himselfe yet remaineth whole c. But hauing little cause to trust your report I will cite his wordes as he wrote them He sayth thus In singulos enim partibiliter transiens vnigenitus animam atque corpus eorum per carnem suam sanctificans impartibiliter atque integrè in omnibus est cùm vnus vbique sit nullo modo diuisus For the onely begotten sonne passing into euerye one particularly and sanctifying both their soules and bodies through his owne fleshe is after an impartible maner wholy in euery one seing that he being but one is in euery place and is by no meanes deuided If there were nothing else to be gathered of the circumstaunce of this place the verie wordes are open ynough to declare the meaning of the writer to be farre other then you would haue it séeme to be For he sayth Cùm vnus vbique sit nullo modo diuisus Seing he being but one is in euery place and not deuided by any meanes By which wordes it is manifest Christes manhoode can be but in one place at once that he speaketh there of the deuine nature of our Sauiour Christ which is present in euery place and absent in none But his bodily presence neither is nor can be in many places at once as S. Austen teacheth wryting to Dardanus But besides this the words that go immediatly before doe shew that Cyrill maketh this a mistical signification of that which was done by the souldiours at the passion of Christ when they did cast lots for the coate of his that was without seame And he sayth Nam quatuor orbis partes ad salutem reductae indumentum verbi id est carnem eius impartibiliter inter se partitisunt In singulos enim c. For the foure partes of the worlde being brought to saluation did after an inpartible maner deuide among themselues the garment of the sonne of God that is his fleshe For the onely begotten sonne c. By which wordes it is playne that Cyrill meaneth of that partaking of the fleshe of Christ which is amongst the faythfull by