Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	degree_n	form_n	great_a	99	3	2.1554	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72527	The relection of a conference touching the reall presence. Or a bachelours censure of a masters apologie for Doctour Featlie. bachelours censure of a masters apologie for Doctour Featlie. / By L.I. B. of Art, of Oxford.	Lechmere, John.; Lechmere, Edmund, d. 1640? Conference mentioned by Doctour Featly in the end of his Sacrilege.	1635 (1635)	STC 15351.3; ESTC S108377	255,450	637

qui viuificat Caro non prodest quicquam verba quae ego locutus sum vobis Spiritus vita sunt Let Saint Augustine speake againe Non crediderunt aliquid magnum dicentem verbis illis aliquam gratiam cooperientem sed pro● voluerunt ita intellexerunt more hominum quia poterat Iesus aut hoc disponebat Iesus carnem qua indutum erat verbum veluti concisam distribuere credentibus in se Durus est inquiunt hic sermo which imagination of cutting in peeces and consuming it our Sauiour as he saies refutes in the next words Si ergo videritis filium hominis c. Illi putabant saies he erogaturum corpus suum concisum vt suprà ille autem dixit se ascensurum in coelum VTIQVEINTEGRVM Where he doth oppose integritie to chopping or cutting into peeces He goes on Certe vel tunc videbitis quia non EO MODO quo putatis erogabit corpus suum certe vel tunc intelligetis quia gratia eius non CONSVMETVR morsibus And againe afterwards in the same place Magister bone quomodo caro non prodest quicquam cum tu dixeris nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam c. Non prodest quic quam sed quomodo illi intellexerunt carnem quippe sic intellexerunt quomodo in cadauere dilaniatur aut in macello venditur S. Augu. tract 27. in Ioan. non quomodo spiritu vegetatur They beleeued him not affirming a great matter and couering a grace vnder those words but as they listed so they vnderstood and as men vse to do because Iesus could or disposed it so that he would distribute vnto those who beleeued in him the flesh which the word had put on cut in peices as it were This say they is a hard saying Ibidem They thought he would giue them his bodie cut in peices he said he would ascend into heauen intire verilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bona gratia de vocabuli suppositione vide Theologos Vide Turrian de Euch. tr 2. c. 13 19. not cut in peices Surelie then at least you shall see that he will not giue his bodie eo modo quo putatis in that manner you imagine then at least you will vnderstand that his grace will not by bitts be consumed Good Master how doth the flesh profit nothing when as thy self hast said Vnles a man eate my flesh and drink my blood he shall not haue life in him c. It profiteth nothing but as they vnderstood for they imagined it as it is torne in peices in the carkasse or sould in the butchers shop S. Aug. Ibidem not as it is quickned with the spirit Featlie For ought appeares by Scri●ture or any auncient record the Capernites errour was in this that they construed Christs words groslie and carnallie as you do which you and thay should haue taken spirituallie my wordes are Spirit and life Answer Seeing our Sauiour I repeate my Lords words saith his flesh is trulie meate and that his words are trulie life they are to be vnderstood so that they be expounded both properlie and also spirituallie or mysticallie which thing we rightlie doe when wee say they are to be expounded properlie according to the substance of the thing eaten because that substance which in the Eucharist we eate is the verie substance of the bodie of Christ and also spirituallie according to the manner because wee do not eate cutting and mangling it as the Capharnaites did conceaue but without hurting it at all no otherwise then if it were a meete Spirit Thus farre my Lord who did also declare out of S. Augustine whose antiquitie I suppose Featlie will not call into question out of another more auncient then he what kind of eating the Capharnaites did vnderstand Quidam quia non credebant nec poterant intelligere abierunt retrò Serm. de Coe Cypr. quia horrendum eis ncfarium videbatur vesci carne humana existimantes hoc eo modo dici vt carnem eius vel elixam vel assam sectamque membratim edere docerentur cum illius personae caro SI IN FRVSTA PARTIRETVR non omni humano generi posset sufficere qua semel consumpta VIDERETVR INTERIISSE mark this by the way RELIGIO cui nequaquam vlterius VICTIMA superesset Sed in cogitationibus huiusmodi caro sanguis non prodest quicquam quia sicut Magister exposuit verba haec spiritus vita sunt nec carnalis sensus ad intellectum tantae profunditatis penetrat nisi fides accedat you heard S. Augustine before Putauerunt quod precisurus esset Dominus particulas de corpore suo Carnem veluti concisam distribuere quomodo in cadauere dilaniatur aut in macello venditur non quomodo spiritu vegetatur Some because they did not beleeue nor could vnderstand went back for that it seemed to thē wicked and horrible to eate mans flesh thinking it was meant they should eate it roasted or boiled and chopt in peices whereas the flesh of that person Christ were it diuided into portions or bitts would not serue all mankind and being once consumed Religion would seeme to haue perished withall no victime or sacrifice then remaining But in such thoughts as these flesh and blood profiteth nothing for as our Master himself hath expounded these words are spirit and life and vnles faith comes in the carnall sence penetrateth not vnto the vnderstanding of so great a depth Breiflie they meant the common carnall way of eating flesh in it's owne forme and shape peece after peece whereby the thing eatē by degrees is consumed Of which kind of eating our Sauiours words were not indeed to be vnderstood for his bodie was not to be cut in peeces and to be consumed nor in it's proper shape to be deuoured but to be receaued in another shape and still to remaine whole entire Featlie There is no such thing as that which in this answer is attributed to the Capharnaites implied in the litterall meaning of these words vnles you eate my flesh nor can be gathered from any circumstance of the text Answer The Question is not whether that be the true sence of the letter wee know it is not but whether the Capharnaites did vnderstand or conceaue it so And that they did it hath beene prooued first by the testimonie of S. Augustine and he not alone neither Secondlie by the confession of your owne Chamier out of whose quiuer you take the chiefest of your bolts who thinks them blinde that by reading the place perceaue it not Thirdlie our Sauiour himselfe correcting them doth insinuate what they meant by telling thē caro the carnall meaning of his words nō prodest quicquam doth nothing auaile there is a higher meaning which the Spirit the inte●●our man and by faith onlie can perceaue in them Spiritus est qui viuificat flesh apart and separate from

and Chamier lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligimus vt sit positum est pro significat In which way the wordes are thus to be interpreted Hoc this thing est doth signifie corpus meum my bodie A construction so absurd that the very Authors are ashamed of it and therefore couer it vnder metaphors clowdes of obscure speaches that it appeare not to the Reader D. Mortons pretence for it is this that the subiect is proper bread which bread saith he doth signifie but is not the bodie That it is bread he perswades himself because our Sauiour tooke bread and the Fathers sometimes call it bread Which is no good Argument for the Greg. Nyss orat catec c. 37. Ser. de Coen apud Cypr. Gaudent in exod tr 2 Cyril Hier. Catech. 4. Cyrill Alex Epist ad Calos Aug. Serm 28. de verb Dom. lib. 2. con aduers leg c. 9. Hier. Epist ad Hedib q. 2 Ambros Myst init c. 9. Chrysost Hom. 83 in Mat. 24. in Pri. ad Cor. Fathers when they speak of that which is heere after consecration expounde themselues as you will see hereafter for Doctor Featlie doth obiect the same of bread which is changed by the power of Omnipotēcie not in shape but in nature of supersubstantiall heauenlie not proper bread in which sence our Sauiour calls his flesh meate and himself bread Ioh. 6. Whereupon whē they take the word properlie they saie that it is not bread not that which nature made no sensible thing but the flesh of Christ the bodie which was crucified the mediatour the Lord of all Neither doth it follow that it is bread properly because he tooke such bread into his hands for he chāged it by his omnipotence Panis omnipotentia Verbi factus est caro Oblata conuertons in Veritatem propriae carnis In illud quod est immortale transelementata corum quae apparent natura into flesh as they likewise teach vs. and our Sauiours words according to their natiue proper sence do D. Morton Instit of the Sacram. lib. 2. cap. 1. pag. 72. confessedlie import as much for they signifie that his bodie is now in that exteriour forme wherein before there was bread Which doth inuolue a change In a corporall feast suppose a Prince makes it that which was bought aliue is serued in before the guests And consequentlie it is not rigorouslie speaking the same thing though it be vulgarlie esteemed the same Homo mortuus quanquam figurae formam habet eandem tamen homo non est saies the Philosopher lib. 1. de Part Anim. c. 1. And elswhere he tels vs Homo mortuus dicitur aequiuocé Liuing and dead things haue not the same forme and therefore if you beleeue him be not the same things Vide eundem lib. 1. de Gener. t 23. not aliue In this spirituall feast exhibited by the Prince of heauen that which was brought into the Church not aliue is he is the Creators Sonne and himself omnipotent that makes it presented to the communicants his guests aliue Influit oblatis vim vitae S. Cyril Alex. Epist ad Calos cōuertens ea in veritatem propriae carnis He doth flow in to the things offered the power of life conuerting them into the veritie of his owne flesh Neither was he long about it but said the word Statim per verbum in corpus mutatur vt dictum est à Verbo hoc est corpus meum S. Greg. Nyssen Orat. catech c. 37. suddainlie the thing was donne Whereupon this ensued that his bodie was at once in two places In the one situallie as other bodies are in the other sacramentallie according to the manner of a spirit This as our greatest Aduersaries confesse doth vnauoideablie follow vpō the natiue and proper sence of our Sauiours words And Antiquitie so vnderstood and beleeued it affirming that verie bodie which was crucified for our sinnes to be vnder the S Aug. Conc 1. in Psal 33. l. 9. Conf. c. 13. Serm. ad Neoph. apud Bed in c. 10. ad Cor. In the 4. Argu. one place will be discussed S. Chrys Hom 24. in Epist ad Cor. S. Cyrill Catec 4 S. Ansel in c. 11 ad Cor. forme or shape of bread and that blood which issued out of our Sauiours side the verie price of our Redemption to be in S. Chrys Hom. 24. in Epist ad Cor. S. Aug. Epist 162. Serm. ad Neoph. S. Leo Serm. 7. de ieiunio mens sept .. S. Greg. mag lib. 4. Dial c. 58. S. Cyrill Catec 4. the chalice and thence powred into the mouthes of the Communicants They beleeued that the most precious bodie in heauen was at the same S. Chrysost l 3. de Sacerd. Hom. 24. in Epist ad Cor. Hom. 17. in Epist ad Heb. S. Greg. Nyss Orat. Catech c 17. S. Cyrill Alex. anathem 11. in Conc Ephes lib. 11 in Ioan. c 27. Conc. Nicen. 1. in Act. Vatic S. Cyrill Hieros catech 4. time in many places heere on earth that they had Iesus the Mediatour God and man he being at the same time in heauen heere in their S. Cyrill Catech. myst 5. S. Chrys Hom. 24. ad Cor. lib. 3. de Sacerd. Hom. 46. in Ioan. hands and receaued him with their S. Aug. l. 2. con Aduers leg c. 9. Tract 59. in Ioan. Origen Hom. 5. in diuersa S. Cyrill Alex. lib. 10. in Ioan. c. 13 S. Cyrill Hieros Catech. 4. S. Leo. Serm. 7. de ieiunio mens Sept. mouth The ground of which beleefe were the foresaid words and asseueration of our blessed Sauiour to whose Authoritie they had submitted their vnderstandings Take eate this is my bodie They did not presume to dispute with Him about the nature of quantitie or substāce or Or repute it absurd he should be in a mans bellie VVhat is better what purer what more glorious thē the blessed Trinitie and is not the blessed Trinitie in euerie place and now you stop your nose in euerie thing The bodie of our blessed Sauiour is immortall impassible and existeth in the Sacrament according to the manner of a Spirit place they were sure he knew these things better then they did or by that little which man knowes or seemes to know define his Power Art but ingenuouslie honoured and willinglie heard Him as the Master of men and Angels in Coloss 2. whom are hid all the treasures of wisedome and knowledge To feare least the bodie which is substantiallie indiuiduall should be distracted into two bodies by this accidentall and superuenient manner of existencie is a fault in the braine liable to the name rather then any signe of a good and sincere iudgment It is in the Sacrament according to the manner of a Spirit as before hath beene obserued and Spirits are not subiect to distraction by quantitie VVhen a man is beheded is his soule cut in two though that happen and whilst they are in it to be diuided One Angell is able to moue so to be

Vide Caiet Baun Nazar c. in 1. p. q. 52. a. 2. in two bodies at once though the bodies be distinct he still remaines the same Neither is he continued by the continuitie of bodies if those he moues suppose two drops of water become one A Spirit in extended things is not extended in continued things not continued in distinct things not distinguished He is in another order far aboue God is neither multiplied in himself by the great multitude of things wherein he is nor by their quantitie extended Were there at once many worlds he would be in them all Saint Augustine had an apprehension that the soule of Martyrs were perchance at once in diuers places Quanquam ista quaestio vires intelligentiae meae vincat quemadmodum opitulentur Martyres iis quos per eos certum est adiuuari Vtrum ipsi per seipsos assint vno tempore tam diuersis locis tanta inter se longinquitate discretis siue vbi sunt eorum memoriae siue praeter suas memorias vbicunque adesse senti untur an ipsis in loco suis meritis conguo ab omni mortaliū conuersatione remotis c. Res haec altior est quàm vt à me possit attingi abstrusior quàm vt à me valeat persetutari ideo quid horum duorum sit an verò fortassis vtrumque sit c. S Augustin lib. de cura pro mort c. 16. vndistracted That it is the fault of men ouerhastie and vndiscreetlie rash to determine the supposition of the Pronowne Hoc before the Neither doth Hoc of it self determine that precise instant wherein it is vttered The thing demonstrated may follow that instant or moment when the proposition is speculatiue much more when it is practick and is cause of the thing signified Nomen Pronomen secundum Grammaticos non consignificat tempus sed Verbo id competit quare demonstratio per se Pronominis abstrahit a tempore scilicet quo prosertur Pronomen quo terminatur totius orationis prolatio saith Soto cited in the Censure p. 501. In the Relation of S. F. pag. 80. there is a place of Scripture brought to shew that the thing demōstrated may follow the Pronoune Hoc Hoc est praeceptum meum vt c. There be diuers other examples of it in holie Scripture whereof some are noted also by your Chamier l. 10. de Euchar. c. 21. Et hoc vobis signum inuenietis infantem Luc. 2. Hoc scientes quod vetus homo Rom. 6. Hoc est pactum meum vt circumcidatur Gen. 17. Haec sunt nomina Ruben Simeon Exodi 1. And the Prophets otherwhile begin with Haec dicit Dominus He adds that sometimes Hoc and Hic demonstrate things past Hoc totum factum est Matth. 1. and sometimes that which the eie cannot at all perceaue Haec eo cogitante Mat. 1. Falsum est saies he c. 18. etiam in Pronomine aduerbioue demonstrandi requiri rem praesentem Non enim est perpetuū and Omnia tam praesentia quam praeterita sensui sunt demonstrabilia quia in sensibus aures sunt quibus per verba nihil non demonstrari potest To which purpose he citeth S. Aug. l 2. de Doct. Christ c. 3. predicate be knowne it appeares by that I haue allready said about it If it be considered secundum se as it is before the rest is vttered it is indetermined and he must make a new Dictionarie that will haue it in that acception to signifie bread Or Hic in the other forme determinatlie and ex vi sua to signifie wine into which new Dictionarie should the same compilers put Haec for meate which it doth signifie as determinatlie of it self the yong Schollers in Hic Haec Hoc would haue a feast If Hoc doth not being taken secundum se determinatlie signifie bread as it is manifest it doth not then D. Mortōs whole building without more adoe D. Vshers argumēts for bread are answered by F. Mallon falls vnto the ground Yet least it should not easilie enough be ruined this way he doth another way himself vndetermine it whilst he brings in an Armie of Witnesses to force his Reader to beleeue that the Sacrament is consecrated by prayer benedictiō distinct from these words Hoc est c. which he saith be not words of inuocation and prayer but of declaration It is in the second Chapter of his first booke in his Challeng where he saith The Archbishop of Caesarea cometh in compassed about with a clowde of witnesses and reasons to proue that the consecration vsed by our Sauiour was performed by that blessing by prayer which preceded the pronouncing of those words Hoc est corpus meum Were this so the chiefest of his D. Mortons cauils which is about the supposition of of the word Hoc were cut of by it When the water at Cana was changed and wine standing vpon the table what cauill could then be raised against these words Hoc est vinum This is wine He thinks he gets the Cause if he cā out of the words of any of ours deduce the contrarie to the common tenet of the Church Which manner of disputing in him is notoriouslie If the Church-authoritie be ouerthrowne by authoritie it must be donne by a greater The authoritie of priuate men is far yea infinitelie lesse in regard of the Diuine Assistance which the Church by promise hath He shall teach you Ioan. 14. 16. It has seemed good to the Holie Ghost and to vs. Act. 15. insufficient The Writers themselues were still readie to retract whateuer could be found in their bookes any way repugnant vnto Church-doctrine they knew they might mistake and therefore submitted their writings opinions and iudgment to the iudgment and Censure of the Church which they beleeued to be secured from errour by the prouidence of the holy Ghost her Master Should a man in the Schooles of Deuinitie step vp and say The definitiō of the Councell of Trent approued by the Church is repugnant in consequence at least to the Opiniō of suppose Bellarmine Ergo the definition is false He would be thought either to deride the Cardinall or to want something which commonlie men haue This I saie in generall touching the manner and for the matter it is well knowne the Cardinall I meane the same of others was able to defend both Vniuersall tenets and his owne priuate Answers and opinions against a better Scholler then D. Morton Doctor Featlie as it appeares by his Argumēt out of Tertullians words puts the figure in the word Corpus Conferēce of Cathol and Prot. doct l. 1. c. 10. a 1. for he would haue the words to runne thus Hoc est figura corporis mei which is the opinion of Oecolampadius fauored also by Caluin And according to this way the words Hoc ●st corpus meum are thus interpreted Hoc this thing est is corpus meum the figure of my bodie