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
A36765	An historical treatise, written by an author of the communion of the Church of Rome, touching transubstantiation wherein is made appear, that according to the principles of that church, this doctrine cannot be an article of faith.; Traitté d'un autheur de la communion romaine touchant la transsubstantiation. English	Dufour de Longuerue, Louis, 1652-1733.; Wake, William, 1657-1737.	1687 (1687)	Wing D2457; ESTC R5606	67,980	82

Doctrine But to shew evidently that 't was but in the last Ages that this opinion was made an Article of Faith we need only consult the Doctors of the Primitive Church and see if they have effectively explain'd the Eucharist by the Systeme of Transubstantiation That the Fathers of the SECOND CENTURY did not believe Transubstantiation S. Iustin Martyr saith That after the common Prayers were ended there was presented to the chief of the Brethren which was God's Minister the Bread and the Wine mixt with Water which he receiv'd into his hands and giving thanks and glory to the Father of Heaven and Earth through Iesus Christ his Son and the Holy Ghost c. and the said President or Minister having ended his thanksgiving the People having all said Amen those whom we call Deacons and Ministers attending on this Holy Service give to every one present at the Holy Communion part of this Holy Bread so blessed and glorify'd and also of the Holy liquor mixt of Wine and Water upon which Prayers had been made And a little lower Behold Lord we do not receive this Bread nor this Wine as common Bread and Wine but as Iesus Christ is become Flesh and Blood by the Word so also the nourishment which by the Word is become a Sacrament and of which by conversion and change our flesh and Blood are nourish'd is as we have learned the Flesh and Blood of Iesus Christ incarnate If St. Iustin had believed that the substance of the Bread Wine and Water had been changed after Consecration so that they had been destroy'd how could he have said that after Consecration the Deacons did distribute to the People the Bread the Wine and the Water Secondly When he saith we do not take this Bread and Wine as common Bread and Wine this language amongst the antient Doctors intimates that both the one and the other do still subsist but that by Consecration they have acquir'd a new use and quality As when Cyril of Ierusalem Catech. 3. Ad Illum saith Approach not to Baptism as to common Water Or as Gregory Nyssen saith of Baptism Do not despise the Holy Font and look not upon it as common Water To conclude this blessed Martyr saith Our Body and Blood are nourish'd by the change of the Eucharistical food which converts and turns it self into our Flesh and Blood. These words plainly shew that 't is the Bread and Wine which are turn'd into our Substance into our Flesh and into our Blood seeing that 't is certain that the real Flesh and Blood of Jesus Christ is not converted into our Flesh and Blood. So when Iustin saith That the Sacramental Food is the Body and Blood of Jesus Christ that imports that 't is not common Bread and Wine but a Bread and Wine which is to be consider'd as the Flesh and Blood of the Word incarnate S. Irenaeus proves against Valentine and his followers that our Bodies shall not be destroy'd and by consequence that they shall be raised incorruptible by receiving the Sacrament as the Bread of the Eucharist becomes supernatural by the invocation of the Holy Ghost We establish in the Eucharist saith S. Irenaeus the Communion and unity of the Flesh and of the Spirit for as the Bread which is of the Earth receiving the invocation of God is no longer common Bread but is the Sacrament compos'd of two things one Terrestrial and the other Celestial So also our Bodies which receive the Eucharist are no longer corruptible but have the Hope of a future Resurrection This passage doth suppose that the Bread remains in the Eucharist in the first place because if Consecration did destroy the substance of the Bread and Wine it must be confess'd the Holy Doctor had taken wrong measures to shew that the Flesh is not destroy'd by the grace of the Holy Spirit by the Bread of the Eucharist which it self should be destroy'd by the grace of the Spirit which comes upon it Secondly Because a little before Irenaeus saith How is it they say the Flesh shall be destroy'd and turn to corruption seeing it is nourish'd with the body and blood of Christ Now the Flesh is fed by the conversion of nourishment into the body which not being to be said of Iesus Christ is only to be apply'd to the Bread. Moreover these words That the Eucharist is compos'd of two things sufficiently shew that the Bread remains for to say Irenaeus means by a Terrestrial thing the accidents of Bread Wine besides that S. Austin saith in the second Book of Soliloquies Chap. 12. that 't is a thing monstrous to say that accidents subfist without a subject Irenaeus also himself saith Book 2. cap. 14. that Water cannot be without moisture Fire without heat a Stone without hardness For these things are so united that the one cannot be separated from the other but the one must subsist in the other So in like manner by this Terrestrial thing must be understood the Bread as S. Gregory Naz. saith in his fourth Oration according to Bilius his version Baptism also is compos'd of two things Water and the Spirit the one is visible and is meant in a corporal manner but the other is invisible and operates after a spiritual manner the one is Typical the other cleanseth that which is inward and most hidden Clement of Alexandria saith the same in different terms The Blood of Christ is twofold the one is carnal whereby we are deliver'd from corruption the other is spiritual whereby we are anointed and that is to drink the Blood of Iesus Christ to be partakers of the incorruption of the Lord. Now the virtue of the Word is the Holy Spirit as the Blood is the vertue of the Flesh. By Analogy then the Wine mixt with Water as the Spirit with Man and this mixture makes the Wine the pleasanter to drink but the Spirit leadeth to incorruption Now this mixture of the one with the other to wit of the Wine and the Word is called Eucharist which is highly esteem'd whereby those who worthily partake of it by Faith are sanctify'd both in their Body and Soul. When Clement of Alexandria said that the Eucharist is a mixture of Wine and the Word it is a composition a mixture which could not be if there was but the Word only in the Eucharist For a mixture is at least of two things So the Fathers have called Jesus Christ a mixture of God and Man. The Body of Man saith S. Austin is a mixture of Body and Soul the Person of Christ is a mixture of God and Man. The Epitome of Theodotus saith The Bread and Oyl are sanctified by the virtue of the name and they remain not what they were before though to look on them they seem to be the same but by virtue they are are changed into a Spiritual force So water sanctified is become Baptism it not only retains what 's less but also

the Chalice or on the Plate By these words the Roman Order gives us to understand that it speaks of such a Body and Blood that a part of it may be separated from the whole Now this is what can only be said of the Bread and VVine improperly called the Body and Blood of Jesus Christ. The now Roman Order at present used in the Church of Rome doth also furnish us with the like reflections It expresly marketh That Jesus Christ gave in the Oblation Bread and Wine to celebrate the Mysteries of his Body and Blood. Therein is desired That this Blessed Oblation may be accepted of God in such a manner as that it might be made to us the Body and Blood of Jesus Christ after all which is recited the History of the Institution and the Sacramental words The Eucharist is called the Sacred Bread of Eternal Life and the Cup the Cup of everlasting Salvation To conclude They pray God to behold those Gifts and that he will accept them as he did the offering of Abel and the Sacrifice of Melchisedeck which it's very well known was Bread and Wine All which doth plainly shew That the Roman Order at this time observed cannot reasonably be interpreted but in supposing that the Bread and Wine remain in the Eucharist after Consecration That the Fathers of the NINTH CENTURY did not believe Transubstantiation THeodorus Studita as is related by Michael Studita in Baronius in the year 816. N. 15. seeing himself reduced to the extremity of being starv'd said to his Disciple If men are so cruel as to make me perish with hunger the participation of the Body and Blood of the Lord which is the ordinary food of my Body and Soul shall be my only nourishment Now the real Body of Jesus Christ cannot be the nourishment of the Body therefore of necessity this Author must be understood to speak of Bread which is his Body figuratively and improperly It is what is also confirm'd by this Michael Studita who saith in the same place that Theodore had always about him some parcels of the quickning Body of the Lord which cannot be meant of the true Body of Jesus Christ which is not now subject to be broken nor divided Ahyto Bishop of Basil sent Ambassador by Charlemaine in the year 814 to Constantinople to Treat a Peace with the Emperor of the East as is declared by the Annals of France by Eginhart Author of the Life of Charlemaine the Annals of Fulda Herman Contract and others This Ahyto died in the year 836 and left a Capitulary for instruction of the Priests of his Diocess publisht by Dom Luke D'achery in the Sixth Tome of his Spicilegium pag. 692. now amongst many other Instructions he gives his Priests in his Capitularies this is one In the fifth place the Priest should know what the Sacrament of Baptism and Confirmation is and also what the Mystery of the body and blood of our Lord doth mean. How a visible creature is seen in the same Mysteries and is nevertheless the invisible Salvation is communicated for the Souls eternal happiness which is contained in faith only By visible creature he can only mean a creature not in appearance but effective for otherwise according to this Author it must be said that in Baptism and Confirmation there should be only an apparent creature and not the substance of water and chrism Besides Ahyto attributed the same effect to these three Sacraments to wit the communication of eternal and invisible Salvation to them that with faith do receive these holy Sacraments Theodulphus in the year 810 Bishop of Orleans saith in his Treatise of the Order of Baptism There is one saving Sacrifice which Melchisedeck also offer'd under the Old Testament in Type of the body and blood of our Saviour the which the Mediator of God and Man accomplished under the New before he was crucify'd when taking the bread and wine he blessed and gave them to his Disciples commanding them to do those things in remembrance of him It is this Mystery which the Church doth celebrate having put an end to the ancient sacrifices offering bread because of the bread which came down from Heaven and wine because of him which said I am the true Vine to the end that by the visible Oblation of Priests and by the invisible consecration of the Holy Ghost the bread and wine should have the dignity of the body and blood of our Lord with which blood there is mingled some water either because there came out of the side of our Saviour water with the blood or because according to the Interpretation of our Ancestors as Jesus Christ is signify'd by the wine so also the people is signify'd by the water Now this Bishop saying that Jesus Christ gave bread to his Disciples in commemoration that this Mystery is an Oblation of visible bread which is consecrated by the Holy Spirit and which receiveth the dignity of the body that he indifferently calls the blood wine and the wine blood that with the blood water is mingled and that Jesus Christ is signify'd by the wine that 't is said the wine signifies Jesus Christ as the water doth the people these words cannot suppose any Transubstantiation The Opposers of Paschasius Radbertus Frier of the Monastry of Corby who wrote a Book of the body and blood of Jesus Christ did not believe Transubstantiation That the said Paschasius had several adversaries appears by his own Writings for towards the end of his Commentary upon St. Matthew he saith himself I have inlarged upon the Lords Supper a little more than the brevity of a Commentary would permit because there be several others that are of a different judgment touching these holy Mysteries and that several are blind and do not perceive that this bread and cup is nothing else but what is seen with the eyes and tasted with the palate And in his Epistle to Frudegard as well as in his Commentary on St. Matthew ch 12. it appears he had Opposers because in his Epist. to Frudegard he saith You advise with me touching a thing that many do make doubt of And in his Commentary I am told that many saith he do censure me as if I had attributed to the words of our Lord either more or something quite contrary to what the genuine sense permits So that Paschasius had adversaries and they did not believe Transubstantiation because they held that in the Eucharist there was only the virtue of the flesh and not the very flesh the virtue of the blood and not the very blood of Christ. That the Eucharist was figure and not verity shadow of the body and not the body it self They would saith Paschasius extenuate the word body and perswade Quod non sit vera caro Christi sed quaedam virtus figura corporis Christi Now Paschasius Rathbertus was the first Author that wrote fully and seriously of the truth of the