Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	receive_v	18,187	5	5.7163	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11189	A way of reconciliation of a good and learned man touching the trueth, nature, and substance of the body and blood of Christ in the sacrament. Translated out of Latin by the right honorable Lady Elizabeth Russell, dowager to the right honourable the Lord Iohn Russell, Baron, and sonne and heire to Francis Earle of Bedford.	Russell, Elizabeth Cooke Hoby, Lady, ca. 1540-1609.	1605 (1605)	STC 21456; ESTC S101217	72,992	116

in his second Apologie writeth thus And this meate is called with vs that is Thankesgiuing c. whereof none other may be partaker but he which both beleeueth those things to be true which we say also hath bene purified with the washing which is giuen for the remission of sinnes and regeneration and also so liueth as CHRIST hath appointed For wee take not these things to be common and wonted bread and accustomed drinke but euen as the word of God IESVS CHRIST our Sauiour was made man and had both flesh and blood for our saluation Euen so in like maner wee haue bene taught that the meate which is hallowed by the prayers of the word that we receiued of him and by which our blood and flesh by a change made are nourished is both the flesh blood of the same CHRIST which was made man For the Apostles in their Commentaries which be called the Gospels haue left in writing that CHRIST did so command them and that he said when he had taken bread and giuen thankes Doe this in remembrance of me This is my body And that when he had taken the cup and giuen thankes hee said This is my Blood Partly the other words of this testimoniall doe affirme the trueth of his body and chiefly because by a similitude taken of the two natures in CHRIST he declareth that there be also two natures in the Sacrament namely of the outward signe and of the flesh Blood of IESVS CHRIST Alike vnto this is spoken in Irenaeus in his 4. booke For how say they againe that the flesh commeth into corruption doth not receiue life which is nourished of the body and Blood of the Lord Therefore let them either change their opinion or else abstaine to offer the things which are aforesaid but our opinion is agreeing to the Sacrament of thankesgiuing and this Sacrament againe confirmeth our opinion For wee offer those things that be his preaching agreeably the partaking and trueth of Flesh and Spirit For euen as the bread which is of the earth receiuing the calling vpon God is now no more common bread but a Sacrament of thanksgiuing made of two things earthly and Heauenly so also our bodies receiuing the Sacrament of thankesgiuing be not now corruptible because they haue the hope of resurrection The same man in his fift booke and because wee be his members and are nourished by the creature he giueth vs the creature making his Sonne to arise and raining as he listeth the same Cup which is a creature he confirmed to be his Body by which he increaseth our bodies When therefore both the Cup mixed and the bread made receiueth the word of God it is made the Sacrament of the blood and body of CHRIST whereof both the substance of our flesh is increased consisteth how then doeth he denie that the flesh is able to receiue the gift of God which is life Euerlasting seeing it is nourished with the blood and bodie of CHRIST These words of Irenaeus albeit not very dark yet wil they be more plaine if we adde certaine things to them out of S. Augustine August tit de consecrat dist 2. He in his booke of the Sentences of Prosperus and is found De consecratione distinct 2. writeth thus This is it that we say and that by al meanes we labour to proue that the Sacrifice of the Church is made two maner awayes that it consisteth of two things Of the visible forme of Sacraments and the inuisible flesh and blood of our Lord IESVS CHRIST of the Sacrament and of the substance of the Sacrament that is the body of CHRIST As the person of CHRIST consisteth of God and man since CHRIST himselfe is very God and very man because euery thing conteineth in it selfe the nature and trueth of those things whereof it is made But the sacrifice of the Church is made of two things of the Sacrament and of the substance of the Sacrament that is the body of CHRIST There is therefore the Sacrament and the substance of the Sacrament the bodie of CHRIST S. Augustine repeateth that comparison between the person of CHRIST and the Sacrament of thankesgiuing and therein hee saith plainely that the trueth and nature of the bodie is conteined The same man De consecrat distinct 2. Idem ibidem Whether is this mysticall Sacrament of the Cup made in figure or in trueth The trueth saith My flesh is verily meat and my blood is verily drinke Else how can it bee a great matter The bread that I shall giue is my flesh for the life of the world vnlesse it bee very flesh But because it is not godly that CHRIST should be deuoured with teeth the Lords will was to haue this bread and wine in mysterie to be by his power made his flesh and blood in veritie by the consecration of the holy Ghost and to be daily offered mysticallie for the life of the world That like as his true flesh is created of the Virgin by the holy Ghost without the companie of man so by this same Spirit the same bodie mystically is consecrated of the substance of bread and wine The body of CHRIST is both trueth and figure Trueth in that the bodie and blood of CHRIST by the power of the holy Ghost is made by the strength thereof of the substance of bread and wine And the figure is that which outwardly is perceiued The same man in the same title Idem ibidem They that eate and drinke CHRIST eate and drinke life To eate him is to be refreshed to drinke him is to liue That which is visiblie taken in the Sacrament is eaten and drunke spiritually in very trueth Idem ibidem The same man in his booke of the Sentences of Prosperus in the same title saith But we in the forme of bread and wine which we see do honor inuisible things namely flesh and blood Neither doe we alike take these two formes as we did take them before the consecration seeing that we faithfully confesse that before the consecration they be bread and wine which nature hath framed but after the consecration they be the flesh blood of CHRIST which the blessing hath hallowed He againe vpon the 54. Psalme Vntill the world come to an end the Lord is aboue yet for all that the Lords trueth is also here with vs For it is fit that the body in the which he rose againe should be in one place but his trueth is spred euery where He also in his Epistle to Irenaeus CHRIST is bread of the which hee who so eateth liueth for euer whereof hee himselfe saith thus And the bread which I will giue is my flesh for the life of the world And he expoundeth it how it is bread not onely according to the word whereby all things liue but according to the flesh that hee tooke for the life of the world For mans flesh which was dead through sinne being knit

vpon the Crosse out of his side and this body which in the mysterie of Christes passion is daily solemnized of the faithfull and that blood also which is receiued in the mouth of the faithfull is a mysterie of that blood wherwith the whole world was redeemed Hee confirmeth that also by the authoritie of Hierom and after rehearsall of this place The blood and flesh of Christ is vnderstood two maner of wayes either that spirituall c. thus he concludeth With no small difference hath this doctour made a distinction of the body and blood of Christ For in that he saith that the flesh or blood which are daily receiued of the faithfull are spirituall and yet that the flesh that was crucified and the blood which was shed with the souldiers speare are not said to be spirituall nor diuine he doeth manifestly signifie that they differ as much one from another as do spirituall things and corporall visible and inuisible diuine and humane and that those things which differ from themselues are not all one But the spirituall flesh which is receiued in the mouth of the faithfull and the spirituall blood which is daily giuen to the faithfull to drinke doe differ from the flesh that was crucified and from the blood that was shed with the souldiers speare as the authoritie of this man doth witnesse Therefore they be not all one For that flesh which was crucified was made of the flesh of the Virgin framed together of bones and sinevves and seuered with the features of the members of a man quickned with the spirit of a reasonable soule indued with reason into a life proper to it selfe and motions agreeable to the same But on the other side the spirituall flesh which feedeth spiritually the people that doe beleeue after the forme that it beareth outwardly is made of the graines of corne by the handes of the workeman framed together of no sinewes and bones seuered with no varietie of members quickened with no reasonable substance nor can exercise any proper motions For whatsoeuer giueth the substance of life it is of a spirituall force and of an inuisible working and of a diuine power Againe of the wordes of Augustine he concludeth in this maner By authoritie of this doctour intreating of the Lords wordes of the sacrament of his body blood we be manifestly taught that those wordes of the Lord be to be vnderstood spiritually and not carnally as hee himselfe sayeth The words which I speake to you bee spirit and life Namely the words of eating his flesh and drinking his blood for he spake it vpon that occasion whereat his disciples were offended Therefore that they should not bee offended the heauenly Master calleth them back from the flesh to the Spirit and from a corporall sight to inuisible vnderstanding We see therefore the food of the Lords body and the drinke of his blood are after a sort his very body and his very blood namely in that they be Spirit and life Hee addeth againe after the matter proued Therefore we see that there is a great difference betweene the mysterie of the body blood of Christ which is now receiued of the faithfull in the Congregation and that body which was borne of the Virgin Mary which suffered which was buried which rose againe which ascended into heauen which sitteth at the right hand of the Father For this that is ministred in the way is to be taken spiritually For Faith beleeueth that which it seeth not and spiritually feedeth the soule and doth reioyce the heart and giueth euerlasting life and incorruption while that is not minded which feedeth the body which is crushed with teeth which is broken in pieces but that which by faith is spiritually receiued But that body wherein Christ suffered and rose againe is his owne proper body taken of the Virgin Maries body able to be felt and seene euen after his resurrection as he himselfe said to his disciples Beholde my hands and my feet for I am euen he handle me and see for a spirit hath not flesh and bones as ye see me haue Bertram writeth many things to this purpose but let it suffice that wee haue touched thus much Which mans exposition and manner of disputing vpon the Sacrament is in mine opinion diligently to be wayed and imbraced for tvvo respects First because hee sticketh to the authoritie and testimonie not onely of those fathers of whom he hath repeated a few but also many moe I might say of all the most auncient Secondarily because that where the credit of the man was so much that he was prouoked to write by a most famous Prince and his writing published abroad and in sight of all men he was praised of many reprehended of none or noted of any one spot of erronious doctrine whereby it came to passe that before these new grosse and naturall transubstantiation makers sprung vp the doctrine of Bertram touching the Sacrament was allovved by the iudgement of euery man that was best learned Albeit this terme of transubstantiation being indeed new not necessarie yet perhaps might haue some place as the word Trans-elementation if they had not brought in another change of the substances then a sacramentall and that which the auncient fathers did vnderstand which is brought to passe the former substance remayning still But they not satisfied with the noueltie of the terme haue inuented a monstrous interpretation For they appoint the very proper body of Christ to be in the Sacrament and plucke from it the true properties of a mans body whereas it should seeme that Aquinas himselfe was not ignorant of the distinction aboue mentioned Aquin. 3. parte Sum. q. 76. art 3. For he writeth 3. part Sum. q. 76. art 3. on this manner Christ is whole vnder ech peece of the formes of Bread and Wine not onely when the hoste is broken but also when it remaineth whole neyther is there distance of parts one from another as the eye from the eye or the eye from the eare or the head from the feete as there is in other bodies organicall for such maner of distance is in the true body of Christ but not as it is in this Sacrament He affirmeth the true body of Christ to bee one which is organicall and hath difference of members which also hee denyeth to bee in the Sacrament and that to be another which is in the Sacrament and wanteth varietie of members which thing if he meant of the spirituall body as the old writers did speake he iudged right but if hee meant to signifie any masse of flesh without forme it is a great absurditie and contrarie to the opinion of all the old writers Lombardus Lombardus also Author of the sentences concerning the verie and proper flesh of Christ lib 3. Sentent Dist 3. saith thus Christs flesh that was taken is neither heauenly nor of the aire nor of any other nature then of such as all mens flesh is Since

say This is my body when he gaue the signe of his bodie Chrisostome And Chrysostome vpon the 26. of Matthew Homilia 83. For if Christ be not dead whose figure signe is this sacrifice Finallie of some it is called a figure and a badge as of Origen and Chrysostom of some other an example patterne and image as of Ambrose Basill and Origen wherefore not without cause it hath also the name of that thing whose figure badge and patterne it is Wherefore it is the more to be maruelled what commeth into their mindes that cannot abide to haue it called a figure nor doe acknowledge any figure in the words of the Supper but doe reprochfully call them that doe acknowledge it figure framers whereas it is plaine for all that that all old writers did so call it and that by those words of the Lords supper the Lorde did consecrate the Sacrament of his body this being manifest also that after the letter proper manner of speech the bodie of Christ signifieth one thing and the Sacrament of his bodie another And if it shall not be a figure it shall neither be a signe nor a sacrament And so such as be ready to call other men sacramentaries they themselues doe take away the sacraments altogether Therefore let no man doubt but this sacrament is both a figure and therefore doeth also take the name of that thing whereof it is a figure We said there was another thing which the auncient Fathers acknowledging in this sacrament would haue it verily to be the Lords body and that is the vertue of the body it selfe that is of force and giueth life which vertue by grace and mysticall blessing is ioyned with the Bread and Wine and is called by sundry names where the matter it selfe is all one Of Augustin an intelligible inuisible spirituall body Of Hierom diuine spirituall flesh Of Irenaeus a heauenly thing Of Ambrose a spirituall foode and body of a diuine spirit Of other some such like thing And this also doth make much the more that the sacrament is most worthy to haue the name of the true body and blood seeing not onely outvvardly it showeth forth a figure and image of it but also inwardly it draweth with it a hid and secret naturall propertie of the same bodie that is to say a vertue that giueth life so that it cannot now be thought a vaine figure or the signe of a thing cleane absent but the very body of the Lord diuine indeede and spirituall but present in grace full of vertue mightie in operation And it hapneth often that the names of the thinges themselues be giuen to their vertue and strength We say leauen is in the whole lumpe wheras a small quantitie of leauen cannot spread so farre abroad but the strength and sharpenes of the leauen We say that the fire doth warme vs when the heate of the fire doth it we being a good way off from the fire Likewise that the Sunne is present doth lighten burneth nourisheth when indeede the heat of the Sunne doth it and the Sunne himselfe cannot goe out of his spheare So is a King said to be in all his realme because of the power of his dominon Neither doth the scripture want these examples for we often meet with them Wee will at this time bee content with one of them but very manifest Christ spake of Iohn saying He is Helias because he was indewed with the vertue or power of Helias the angell vnto Zacharie witnessing the same and saying Hee shall goe before him in the spirit and power of Helias Likewise therefore as Iohn was Helias because he had the spirit and power of Helias So the Lords bread is the body of Christ because it hath his grace and liuely power ioyned therewithall But that this is not a fained or a lately sprung opinion but was receiued and allowed of the auncient writers we wil confirme it by their open testimonies partly reciting some of the forenamed places and partly adding other Augustin vpon Iohn tract 27. If therefore yee shall see the Sonne of man where hee was before What meaneth this by this hee answereth that which had troubled them by this he openeth the cause why they were offended by this plainely if they would vnderstand For they thought that hee would haue giuen among them his body but he said that he would ascend into heauen euen whole When ye shall see the sonne of man ascend where hee was before surely euen then shall ye see that hee giueth not his body in such sort as ye imagine surely euen then shall yee vnderstand that his grace is not consumed by biting nor perisheth by eating The same man out of the sermon of the words of the Lord and it is rehearsed de consecrat Dist 2. The faithfull doe know how they do eat the flesh of Christ Euery man taketh his part whereupon the parts bee called the grace it selfe by parts hee is eaten and he remayneth all whole by parts he is eaten in the sacrament and remayneth all whole in thy heart The same man vpon Iohn tract 50. Thou hast Christ both at this present and in time to come presently by signe presently by the sacrament of Baptisme presently by the meate and drinke of the Altar Thou hast Christ presently but thou shalt haue him alway for when thou shalt goe from hence thou shalt come to him that said to the thiefe This day shalt thou be with mee in Paradise And soone after The poore shall yee alway haue with you but mee shall yee not alwayes haue Let good men receiue this also and not be troubled for he spake of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakeable and inuisible grace that is fulfilled which he hath spoken Behold I am with you daily euen vnto the end of the world But according to the flesh which the Worde tooke vpon him according to that that hee was borne of the Virgin according to that that hee was taken of the Iewes that he was fastned to the tree that hee was taken downe from the Crosse that he was wrapped in linnen clothes that he was laid in the graue that hee appeared in his resurrection yee shall not haue him alwaies with you Why Because according to the presence of his body he was conuersant with his Disciples fortie dayes and they being in his company and seeing him and not following him he ascended into heauen and is not here for he is there hee sitteth on the right hand of the Father These be Augustins words Whereas he said before that Christ is present with vs by faith and by the sacraments afterward he said that he is present with vs by Maiestie by vnspeakeable and inuisible grace and so that is fulfilled by him which hee spake Behold I am with you to c. But according to the proper presence of the flesh that he is not