Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	substance_n	5,324	5	8.7187	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17599	Aphorismes of Christian religion: or, a verie compendious abridgement of M. I. Calvins Institutions set forth in short sentences methodically by M. I. Piscator: and now Englished according to the authors third and last edition, by H. Holland.; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; Piscator, Johannes, 1546-1625.; Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 4374; ESTC S107177	82,272	222

doctrine of the scripture be a 1. Tim. 3.16.17 Psa 19.7.8.9 perfect comprizing all points which necessarily concerne Gods pure worship our saluation then it foloweth that the Papists erre which thrust vpon vs their vnwritten verities traditions I say which neither Prophets nor Apostles haue euer writtē XIIII And for that the doctrine of the Scripture is vndoubtedly a 2. Pet. 1.19 true for that it came by the b Ibid. 21. 2. Tim. 3.16 inspiration of the holy Ghost that must of necessitie be erroneous which is contrary vnto it as some fewe traditions are which the Papistes thrust vpon the Church as the very word of God it selfe CHAP. III. Of God I. APHORISME GOd is a a Iohn 4 24. spirite most b Deut. 6.4 Exo. 3.14.15 pure c Psal 139.7 c. Es 66.1 Ier. 23.23 24 1. Kings 8.27 infinite d Rom. 1.20 and 23. 1. Tim. 1.17 Psal 102.25 c. Reu. 1.8 eternall e Psal 102 27.28 Mal. 3.6 Es 46.10 Rom. 11.29 immutable f Gen. 17.1 and c. 35.11 Exod. 15. Iob. 38.39 Psal 91.1.2 almighty most g Psal ● 1.104.24.147.5 1. Sam. 16 8. Heb. 4.13 Rom. 11.33.34 and 16.27 ●im 1.17 h i k l Exod. 34.6 and 7. wise h Psal 5.13 and 34.9.51.20 ●st v. 54 8.9 good i Ion. 4.2 louing k Ion. 4.2 mercifull l Gene. 18.23.25 Deut. 32.4 Iob. 34.10 ●2 36. chap. Psal 11. last v. 34.16.17 Prou 8.8 Es 45.11 Ierem. 12.1 ●m 1●8 iust m Leu. 19.2 Iosh 24.19 1. Sam. 2.2 Psal 99 3. Es 6.3 holy n Psa ●● Heb. 6.17.18 Tit. 1.2 true of most free o Rom. 9.15 c. Math. 20.15 absolute authoritie and is p Math. 28. ●9 Father Sonne holy spirite creator of heauen and q Gen. 1.1 earth of all things which are contained in them the r Luk. 1.68 c. redeemer and ſ Ephe. 2.10 sanctifier of all his elect II. These three the Father Sonne holy Ghost are three distinct a Heb. 1.3 persons and euery person very b Iohn 1.1 Act. 5.3 4. God yet not three Gods ●t they are that c Deut. 6.4 one very God which in 〈◊〉 Scripture is called Iehouah the Lord. III. These three persons differ are distinguished for that the Father is of none the Sonne is of the a Iohn 1.14 Father by an incomprehensible and inspeakable b Psal 2.7 Prou. 8.24 and 25. generation d Ibid. Rom. 8.9 〈◊〉 holy Ghost is of the c Iohn 15.26 Father of the sonne by an incomprehensible and in●kable e Iohn 15.26 1. Iohn 5.7 proceeding CHAP. IIII. Of the Angels I. APHORISME THe Angels are a Psal 104.4 spirituall b Heb. 1.7 last Eph. 6.12 Heb. 1.7 Coloss 1.16 creatures which c Heb. 1. v. last 1. K. 22.20 c minister vnto God the creator II. Of the Angels some are good some are euill III. The good Angels are they which haue stoode and continued in their perfection wherein they were created and haue receiued their a Math. 18.10 22.30 confirmatiō therfore are euer ready b Psal 103.20.21 to glorifie God in all obedience for which cause they did appeare in certaine winged pictures which are called c Exod. 25.18 c. 1. king 6.23 and 29. Cherubins and d Es 6.2 Seraphins formed like men to the people e Exo. 25.18 of Israell and to the Prophets f Es 6. Esay g Ezech. 1. Ezechiell to signifie their chearefulnesse and readinesse for the execution of Gods decrees IIII. The Lord vseth their ministerie seruice both to make relation of his will vnto a Num. 22.32.33 men specially the b Gen. 19.13 Iudg. 13.3.4.5 Dan. 8.16.9.21 Luke 1.13 26. c. 2.10 Math. 1.20 c. 2.13 19.20 c. 28.5 Act. 1.10 Reuel 1.1 godly and hence it is they haue their name to gouerne c Col. 1.16 Ephe. 1.22 the world in asmuch as they d Psal 34.8.91.11 Gene. 14.19 16. c. 32.1 1. King 19.5.2 King 6.17 c. 19.35 Dan 3.25 6.23 protect the faithfull against all daungerous euents the snares also and assaults of their enemies which are euill men and Angels punishing e Gen. 19 2. King 19.35 Act. 12.23 the wicked and f 2. Sam. 25.15.16 chastening ●e godly and for this cause are they cal●d g Ephe. 1.21 Col. 1.16 thrones dominions principalities ●owers and might V. The good Angels are exceeding many but the number is not expressed in Scripture VI. When the good Angels were to deli●r any message from God vnto mē they ●peared in the likenesse of a Gen. 18.2 and 4. c. 19. 2. Heb. 13.2 Iudg. 13.6 c. Mar. 16.5 Luke 24.4 Act. 1.10 young men ●y beautifull in sight and sometimes ●ning with some excellent brightnesse ●omtimes they haue appeared in firie bo●es either like men as in the vision of Esay in the Temple b Esay 6. Ezech. 1. or like horses and harrets as in the translation or transpor●tion c 2. King 2.2 of Elias and in the protection of Elizeus d 2. King 6. against the Syrians They ●ue also appeared somtimes when men ●aue seene them with their eyes e Gen. 18. 19. Luk. 1.11 and 28. waking ●nd sometimes to men in their f Math. 1.20 sleepe and sometimes also when men watched ●ut yet ouertaken with some great g Reu. 1.10 astonishment of minde The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 1.22 24.23 Act. 26.19 a vision the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a i Act. 10.17 19. 11.5 c. 16 9. sight But yet other whiles the k Math. 17.9 Act. 10.3 one is taken for the other VII And albeit the good Angels be verie excellent both for maiestie and a Math. 28.3 Act. 1.10 Dan. 10.5 6. glory yet it is great wickednesse to b Reu. 19.10 c. 22.8 9 Col. 2.18 Iud. 13.16 worship them because they are creatures and our felow-seruants VIII The vse of this doctrine is that in dangers we aske of God the protection of the holy Angels and that we be assured that they shal be ready at hād for our good according to Gods a Psal 34 8. 91.11.12 promise IX So farre of the good Angels The euill Angels are they which by their contumacie and disobedience against God haue a Iohn 8.44 Iude. 6. 1. Pet. 2.4 fallen from that blessed state or perfectiō wherein they were created and so become euill euer since maliciously inclined to hurt both the glory of God and the saluation of men X. They be called in Scripture euill a 1. Sam. 16.15 c. spirites b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible or terrible because when they

both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenāt The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. Sacramēt with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. ●9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1●0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them cōcerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giuē thē Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before thēselues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was ſ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto thē therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with Abrahā Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that Euāgelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to cōmun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old Testamēt that is before the comming of Christ that glorious appearāce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which

came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenāt of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old Testamēt by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct cōtinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull Phisitiō which cureth not a mā in his old age with the same medicines which he vsed for his youth for so doing we may not think him incōstant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. ●7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demōstrated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath ascēded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also whē he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith

Prou. 8. v. 15. Wisedome that is the sonne of God speaketh By me kings raigne and princes decree iustice Dan. 2. v. 21. God taketh away kingdomes setteth vp kings Rom. 13. v. 1. Paule saith He that resisteth power resisteth the ordinance of God V. The office of the Magistrat is to be the a Deut. 17.18.19 keeper of both the Tables of Gods law therefore his principall care must be to set vp and to defend the b Deut. 15.5 2. King 23. 2. Chron. 29. pure worship and seruice of God Next to do iudgement c Ierem. 22.3 Psal 82.3 4. Rom. 13 3.4 Gene. 9.6 and iustice that is to punish the euill to defend and reward the good VI. Againe if neede so require the Magistrat is bounde to defend the subiect with a Deut. 20. Luke 3.14 Mat. 8.10 Act. 10.4 armes and those dominions which are committed to his charge VII Notwithstanding when Magistrates punish either their subiects or their enemies they ought to haue a speciall care that they giue no place to their owne affections but respect onely the discharge of their dutie VIII The Magistrate may by good right require and demaund of his subiectes a Ro. 13.6.7 tributes and customes and he may vse the same not onely for the discharge of his publike seruices but also for the b 1. Sam. 8.11 c. Gen. 44.22.23 Dan. 2.41 honour of his house and for the preseruation of his owne state and dignitie IX And thus farre of the Magistrate now for the lawes we must first obserue that God hath three kindes of lawes the law morall ceremoniall and iudiciall X. The summe of the Morall law is comprized in the a Exod. 20. Deut. 5. Decalogue consisting in the loue of God and the neighbour and for that it is an euerlasting rule of iustice it must continue euer in force XI The Ceremoniall law was the a Gal. 3.14 pedagogie of the Iewes vntill the coming of Christ and therefore Christ being come it is b Col. 2.16 Ephes 2.15 abrogated XII The Iudiciall law in as much as it was properly applyed to the Iewes bindeth not the Christian Magistrate yet in appointing the a Leu. 24.16 Deut. 13.5 punishments of grieuous sinnes it bindeth no lesse the Christian Magistrate at this day then it bound the Magistrates of the Iewes XIII And thus farre of the lawes The third part is of the subiectes The dutie of subiectes towards their Magistrates first is to esteeme of them and a Rom. 13.7 reuerence them as the ministers and messengers or b Rom. 13.4 vicegerents of God next with readinesse of minde and in all obseruance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14 obey them Lastly not to intermeddle with publique affaires nor to d 1. Pet. 4.15 enterprise anie thing without their commission XIIII They are bound also to obey them that vniustly a 1. Pet. 1.18 Ier. 27.12 and tyrannically rule ouer them so long as they commaund nothing that God hath forbidden and forbid nothing that God hath commaunded for in this case we must keepe that rule of S. Peter VVe must obey b Act. 4.19 and 5.29 God more then men and that rule of Christ c Mat. 22.21 Giue vnto Caesar those things which are Caesars and vnto God those things which are Gods A SVPPLEMENT OR ADDITION FOR THE CLEERING AND opening of the doctrine of the Lords Supper WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words that his flesh is a Ioh. 6.55 meate indeed his bloud is drinke indeed And againe b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you For the right vnderstanding of these wordes and doctrine which at the first sight seemeth so strange and to the Capernaites whom Christ then taught most repugnant to all reason and that the same may minister cōfort vnto our soules which is the right end and vse of this celestiall veritie two questions principally must be cōsidered The first is VVhat kind of meate the flesh of Christ is The second How or in what maner this meate is to be eaten The same question may be made also cōcerning the cup as VVhat kind of drinke the bloud of Christ is and in what maner must we drinke the same Now then as concerning the first question If the flesh of Christ bee meate indeede as is before shewed it must be either a corporall or spirituall foode Corporall foode is that which nourisheth him bodily that feedeth thereupon and this to speake after the vsuall maner and properly is called meate Spirituall food is that whereby the soule or spirit of him which eateth is fed and nourished and this is called meate improperly tropically metaphorically because it hath the likenesse of meat properly so called For like as by natural food so properly called the bodie is nourished and sustained so by that spirituall meate the spirit and soule of man is cherished as nourished The same reason and description may be giuen of the corporall and spirituall drinke And now it is certaine that neither the flesh of Christ is a corporall food nor his bloud corporall drinke for that no bodily substance is fed preserued either by the flesh or by the bloud of Christ For to effect this the flesh of Christ must bee eaten with the mouth chewed with the teeth swallowed vp digested and so turned into that nourishing * Chilus iuyce in the stomach whereof bloud is ingendred and so deriued or sent into all partes of the bodie to be vnited thereunto or altred and chaunged into the substance thereof that the body may receiue his growth and preseruation therby And so in like maner the bloud of Christ if the bodie were to be nourished thereby must be drunke vp with the mouth swallowed c. But these things are against all reason and horrible to be spoken And this was the verie cause why the Capernaites did so tremble at the speech of Christ touching the eating of his flesh tooke it so in euil part saying c Ioh. 6.52 How can this man giue vs his flesh to eate and againe d Ibid. v. 60. This is an hard saying who can heare it For they vnderstood Christ to speake those words of a bodilie food which were to be taken with the mouth for the nourishment of the body Wherefore seeing that it is manifest by these absurde consequents that the flesh of Christ is no meate for the body it followeth that it must be a spirituall foode and his bloud spirituall drinke whereby the spirite and soule of man is fed and preserued vnto life euerlasting like as mans body is nourished and kept in this temporall fraile life by corporall meat and drinke And this Christ himselfe seemeth to haue said in these wordes It is e Ibid. v. 63. the spirite that