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	speak_v	word_n	8,168	5	4.4024	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30889	John Barclay his defence of the most holy sacrament of the Eucharist to the sectaries of the times book II, chap. II / Englished by a person of quality.	Barclay, John, 1582-1621.	1688 (1688)	Wing B715; ESTC R28347	15,059	28

Heaven yet art thou still really on Earth Nor is any part of thee that is either thy Mind or Body really in Heaven there to receive Nourishment Shouldst thou never so Seriously fix thy Thoughts on Rome or on Hierusalem couldst thou be therefore said to be really at Rome or in Hierusalem It remains therefore that thou shew how thy Soul which ascends not really into Heaven can be really Fed with the Flesh of CHRIST unless CHRIST be truly and really on Earth and there also in many places at one and the same time since many of you at the very same moment Communicate both in England and France But thou wilt Reply thou art indeed ignorant of the manner yet certainly knowst that thou art Fed. Is it so If thou knowst not by what means these things are done then art thou not sure but it may be by Transubstantiation Why then dost thou with so great Boldness and Fury inveigh against it But be it that thou knowst not the Manner yet thou at least knowst that the Manner is such as may not in Thought and Faith only but in very Deed joyn thee to CHRIST's Body or else thou must confess that thou dost not indeed receive CHRIST's Body For thou sayst that by Faith thou eatest our Lords Body Now what doest thou mean by these words That thou by Faith hold'st and believ'st Vertue so to flow into thy Soul from the Body of CHRIST who is in Heaven that thou art thereby in some sort united to him But this O Sectary is not really to receive CHRIST's Body 't is at most to receive it but imaginarily For that Power and those Vertues which thou say'st flow from CHRIST into thee are not indeed CHRIST's Body And thou believest that thou receivest really nothing else Nor dost thou I suppose eat these Vertues Why therefore to elude the Sentence of the Fathers who testify That CHRIST's Flesh and Blood is in very deed receiv'd do you make use of such vain Deceits saying that you also hold the same But if thou say'st that thou by Faith apprehend'st and believ'st CHRIST's Body to be really Communicated to thee I answer that this Faith of thine is even in thine own Judgement false and ridiculous as making thee believe that which is not Since in thy Opinion our Lords Body is no where but in Heaven and thou art really no where but on Earth But because thou frequently appeal'st to the Scriptures come and let us hear what they say In St. Matthew Chap. xxvi our Saviour says This is my Body this is my Blood In St. Mark Chap. xiv This is my Body this is my Blood In St. Luke Chap. xxii This is my Body this is the Chalice of the New Testament in my Blood In St. John Chap. vi Vnless ye shall eat the Flesh of the Son of Man and drink his Blood ye shall not have Life in you And St. Paul in his first Epistle to the Corinthians ch xi pronounces him who comes unworthily to the Eucharist Guilty of the Body and Blood of our Lord. These are plain Words no perplex'd Testimonies nor things mention'd but once 〈◊〉 which being clearly vanquish'd you presently fly to 〈◊〉 ●xposition whereas when any thing seems to fav●● you ye stick close to the letter refuse all Interpretation and cry out we must adhere to the Word of GOD. As if you were the sole Judges and had Authority at your pleasure one while to decide by the bare Text of Scripture without admitting any Expositor and soon after to appeal to Interpretations and those only of your own Invention But come on What do you object against us Arguments you say taken out of the Scriptures First that the Eucharist is sometimes in the Scripture call'd Bread and Wine Next that CHRIST said in St. John chap. vi It is the Spirit that quickneth the Flesh profiteth nothing The words which I have spoken unto you are Spirit and Life Lastly That CHRIST sits at the Right-hand of the Father and shall come from thence to Judge the quick and the dead But I answer that these words are more obscure than those you would have explain'd by them to wit This is my Body my Flesh is Meat indeed Now what kind of Philosophy is this to explain one Obscurity by a greater or that I may speak more truly to gather the Sense of a clear place from a dark one But what if we should say that these Places you object against us are to be interpreted by those we have alledg'd What if we deny that you have any more Right to expound them than we You bring only doubtful Arguments and such as will be turn'd upon your selves Nor will it be any great labour briefly to solve them all The Eucharist you say is in the Scriptures call'd Bread and Wine Therefore the Scriptures you say acknowledge Bread and Wine to be truly in that Sacrament Proceed Sectary and by the same Argument more closely press us in this manner The Catholicks in their Discourses and Prayers frequently call the Eucharist Bread They believe therefore that there is in it true Bread and not only our Lords Body Is not the reason and strength of the Argument the same Why will you rather make the Scriptures when they mention the Eucharist by the Name of Bread and Wine to assert true Bread and Wine to be therein than us Catholicks when we call it by the same Names Give me leave therefore thus to retort this Argument upon you In the Catholick Church we often term the Eucharist Bread and Wine and yet believe not any Substance of Bread or Wine to be therein Therefore it cannot from the Scriptures using the same Names be concluded that they acknowledge true Bread and Wine to remain in it Lay aside Sectary the prejudice of thy Faction and tell me whether thou art not more justly overthrown by the same Argument with which thou assaulted'st us For that we often style this Sacrament Bread and Wine is so well known to those who live amongst us that 't were Impudence to deny it and gross Ignorance not to know it How often do we desire that not only the Eating but the Effect of this Bread may be granted us How often do we beg of GOD the Father that this Bread may be to us not a pledge of Death but of Glory And all this by Similitudes and Figures Which kind of Speeches you your selves also do not deny to be frequent in Holy Writ So St. Bernard whom none can without blushing deny to be ours calls the Eucharist Bread when in his first Sermon on the sixth Sunday after Pentecost distinguishing Bread into several Species he says Moreover the seventh kind of Bread is the Eucharist because our Saviour says the Bread which I give is my Flesh for the Life of the World. We therefore with the Scriptures call this Sacrament Bread Both because as the Natural Man lives by Bread so does the Spiritual Man by the Eucharist

To signify which CHRIST commanded it to be made of Bread and Wine and many of the Fathers by Our daily Supersubstantial Bread which we are taught to Pray for understand this Heavenly Food And also because it is in the Form of Bread but principally because 't was Bread before For we often call a thing that now is by the Name it formerly had And how often have you heard from our Writers the Example of Aaron's Rod which being turn'd into a Serpent was certainly no longer a Rod unless you will say that GOD rather put an Illusion on Pharaoh's Eyes than by a real Miracle admonish'd him of his Majesty and yet even then it was call'd a Rod to wit Because it had from a Rod been chang'd into a Serpent And they all cast down their Rods which were turn'd into Serpents but Aaron 's Rod devour'd their Rods Exod. Chap. vii But not to say much against so weak an Argument The Scriptures call the Eucharist Bread Be it so The Antient Fathers have often done the same And we also do the same Why then may we not be believ'd to think with those with whom we speak Nor is the Arrow of any greater force they shoot against us from these words of our Lord It is the Spirit which quickneth the Flesh profiteth nothing For if they will have them simply understood That the Flesh of Christ profiteth nothing I would ask them why they then say that our Lord's Body is receiv'd by them in the Eucharist Nay why CHRIST said Vnless ye shall Eat the Flesh of the Son of Man and Drink his Blood ye shall not have Life in you Do they think that CHRIST contradicted himselfe Or will they deny it to have been always believ'd in the Church that CHRIST's Flesh profiteth the Receiver They must ever be fain to distinguish between the manner how our Lord's Flesh being receiv'd profits and how it profits not They must to wit acknowledge that the Capharnaits hearing CHRIST's Words fancy'd to themselves some gross unworthy and carnal manner in which he would affirm he should be eaten My Flesh so taken as you in your selves imagine profits not I will give my self in a more Noble and Spiritual manner than you believe and being by you taken for Food will quicken your Souls And thus of the manner of taking and not meerly of the taking it self did CHRIST say The Flesh profiteth nothing Let us now see the Force of your Argument CHRIST says His Flesh taken as the Capharnaits fancy'd will profit nothing Therefore say you it will not profit being taken in such manner as the Catholicks believe But thou must first O Sectary prove that we think as the Capharnaits did and that we will not hear the Spirit which quickens Now both these are false The Capharnaits as is manifest from the Scriptures had no higher conceit of our Saviours words than that he promis'd His Body should be eaten as other Meats that it should be divided into parts taste like Flesh and being taken Consume We in a Spiritual quickning Sense believe that CHRIST is indeed truly and really present in the Eucharist but after a Spiritual and Incomprehensible manner that he is receiv'd by us whole inviolate and never consuming Thus will there be a mutual agreement between those words of our Lord by which he asserts that His Flesh is truly given for Meat and those others by which he shews that if you understand this matter Carnally with the Capharnaits The Flesh profiteth nothing Now if you deny that the Flesh of our Lord is any way profitable you will contradict those words Vnless ye shall Eat the Flesh of the Son of Man ye shall not have Life in you But if you say that 't is in some manner but not in that Capharnaitical one both receiv'd and profitable This indeed we shall readily grant but shall withall add that this Holy manner is in our Church and that neither these Texts nor any other have any thing to the contrary You say lastly that the Scriptures often affirm that CHRIST is and shall be in Heaven till he shall come in great Majesty at the end of the World And that therefore he cannot be on Earth in the Eucharist in the Hands of the Priests The Answer is ready CHRIST is and shall be in Heaven in that great and visible Majesty till the end of the World. He is not seen publickly by us in that Brightness nor is he yet so much as Conversant amongst us to receive those Offices which may be indeed profitable to a Body Such as St. Mary Magdalen perform'd when she Anointed him and in respect of which our Saviour said The poor you have always with you but me you have not always He will not therefore come down from Heaven In the Glory of His Majesty till the calling of all Men to Judgment But he is often present at our Affairs in another manner after another Fashion with lesser State he is I say often truly and really present with us here on Earth He appear'd in the way to St. Paul as he was going to Damascus and spake to him in the way So says Ananias to St. Paul Act. ix Our Lord JESUS hath sent me who appear'd to thee in the way as thou camest And Barnabas declar'd to the Apostles How Paul had seen our Lord in the way and that he had spoken to him And Acts xxxiii Now the night following our Lord standing by him said Be constant for as thou hast testify'd of me in Hierusalem so must thou testify at Rome also And lastly Act. xxvi I am JESUS whom thou Persecutest But arise and stand upon thy feet For to this end have I appear'd to thee that I may ordain thee a Minister and Witness of those things which thou hast seen and of those things in which I will appear to thee And say not that 't was an Angel who having taken CHRIST's shape appear'd to St. Paul. For to let pass its being distinguish'd in the Acts of the Apostles when our Saviour or when an Angel appear'd to St. Paul he himself has in his first Epistle to the Corinthians Chap. xv taken away the doubt where after he had to prove CHRIST's Resurrection to them affirm'd him to have been seen after his rising again by his Apostles and Disciples he adds And last of all he was seen of me also as of an Abortive Now 't is certain that this his being seen of St. Paul was not till some years after the day of his Ascension For St. Paul was a long time a Persecutor not an Apostle 'T is certain also that 't was not an Angel but CHRIST himself who thus appear'd to St. Paul Since he affirms him to have been the same that was seen by St. Peter and the other Apostles to assure them of his Resurrection For sure thou wilt not say that 't was an Angel and not our Lord himself that appear'd to the Apostles during the fourty days which