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	scripture_n	19,615	5	6.1818	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01464	A detection of the Deuils sophistrie wherwith he robbeth the vnlearned people, of the true byleef, in the most blessed sacrament of the aulter.	Gardiner, Stephen, 1483?-1555.	1546 (1546)	STC 11591.3; ESTC S102849	86,410	306

our self we shall not be iudged when we be here iudged of our lord we be therby chastised that we shulde not be condempned with the worlde And thus it meaneth that he sayth who so euer is partaker of the body bloud of our lorde vnworthely he eateth and drynketh condemnatiō vnto hym selfe By whiche sacrament beyng purged we be vnyted to the holye body and the holy spirite of hym and be made the body of Christe This fode is the fyrste fruytes of the foode to come which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth eyther the foode to come that is to say of the world to come or the foode we receyue for the preseruation of oure substaunce And bothe significations may be aptly sayde for whither it be taken in the one signification or the other it maye well be sayde of the body of our lorde For the flesh of our lorde is spirite that gyueth lyfe beynge conceyued of the holy ghoste that gyueth lyfe for that is begotten of spirite is spirite And thus moche I saye not myndynge by these wordes to take awaye the nature of the body out of this sacramente but onely myndynge to shewe how the same gyueth lyfe is godly And yf any call the sacrament the example or token of the body and bloud of Christ as saint Basyle sayde they speake it not of thoblacion after the consecracion but before the same be sāctified It is also called participation for by it we be made partakers of y e godheade of Iesu It is also called cōmunion and is so verely for by it we communicate with Christ and be partakers of his flessh and god hed we communicate al by it togither in that we be thereby made one For seinge we participate all of one breade we be made thereby one body bloude among our self beyng of the same body with our sauiour christ be also to our selfe eche others mēbres Let vs thē beware as much as we may that we neither geue communion to hererikes ne receiue it of them Giue not your holy thynges to dogs sayth our lord nor cast not youre precious stones before hogges lest ye be made ꝑtakers of their euyll beleef and of their condēnation also consideringe that being an vnitie throughlye betwene vs and christ also betwene our selues we shal likewise be vnited throughly with all suche as we shall chose to participate with vs. For this vnitie is made by oure choyce and free wyll not without oure mynde and determinacion and we all one bodye in that we participate of one breade as the holy apostle saith This sacrament is called also the examples of that is to come not in such an vnderstanding as though the very body and bloude of christ were not present but that nowe by this sacrament we be made partakers of the godheade of christ and in the worlde to come shall participate with onely contemplacion in the ful lyght of knowledge and vnderstandynge NOw ye haue hearde Damascene speake who well hearde with the eares of hearynge were sufficient for the matter too declare howe christes wordes as they were playne for the substaunce and foūdatiō of our byleef So haue they in theyr playnnesse maynteyned y e true byleef of the churche as this author for .viii. C. and .xvi. yeares paste declareth euidently and testifieth playnely yf thou wylt vse hym for comfyrmatiō of that thou doest fyrste truely beleue and not abuse hym after the facyon of the worlde to wrythe hym mystake hym as some men do the scripture And to thintent thou mayste be the more able to mete with suche as wolde abuse them selfe in hym and thy selfe the depelyer conceyue the godly lerned consideration of this writer in the matter I wyll note certayne thynges vnto the worthy to be noted Fyrste this man testifyeth the presence of the naturall body and bloude of oure sauyour Christe in the sacrament of thaulter and expressely reproueth the vnderstandynge of them that wolde saye there shulde be but a figure as at this letter G. in the margyn thou shalte fynde so as thou hearest by this author truth affirmed and falsehed cōdemned This man testifyeth also the worshyppyng of the sacrament with inward outward clēnesse deuotiō of the soule outwarde gesture of the body as thou mayest se in y e letter H. wherin thauthor declareth a cōgruence and conuemency that as the meat which we receyue and worshyp is dubble and conteyneth Christes flesshe and godhed so shulde oure worshyppyng be dubble that is to say of our two partes of body and soule whiche bothe be nouryshed by this precious meat And where thou findest this letter A. the author sheweth that as we be dubble and of two partes y t is to say body and soule so shulde we haue a dubble natiuite a dubble meat The dubble natiuite is of water and y e holy ghoste of water agreable to our body as corporall and the holy ghost to our soule which also agreeth with that Gregory Naziāzene writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was spirite flesh so god perfiteth w t water the holy ghost And as for this precious meat y e author sheweth that it is a meate dubble not one as where thou findest this letter L. where he saith The bodye vnited to y e godhed deitie is not made one nature but remaineth .ii. natures And bicause y e natures be two he calleth christes body our meate in y e sacramēt a dubble meat And yet thou maist finde in the letter F y t he calleth it but one as where he saith y t the bread wyne chaūged by gods myghty word into the body bloud of christ be not two but one and so there remayneth the only substaunce of the body bloude of christe where as yf the nature of breade remained also he wolde haue called it in that respecte two as he doth in the other places in two natures vnited And so thou seest where remaine two natures vnited they be called in y t respecte two double and not one and yet againe bicause in the consecration there is not an vnion of breade to the body of christ but transmutation as the worde transmutatiō expresseth an alteratiō of substaūce the sacrament is not called two but one And concernynge worshyppinge this is to be noted that this great clerke was not ignorāt of the wordes of the gospel Io. iiii that Veri adoratores adorabūt patrem in spiritu veritate True worshyppers shall worshyp in spirite and truth And yet speaketh this author of worshyppyng with the body for by the texte of the gospell is not denyed outwarde adoration with the body whiche body is with the soule created of god shalbe hereafter glorified with the soule but the sense of that texte declareth the true order of adoratiō whiche must be rooted grounded and directed by the spirite truth and from thence it

remembraunce of him And yet euyll men do receaue the same to their owne condemnation whiche good men do with a perfit remembraunce of christ whose benefites w t his preceptes they haue in effectual remembraunce Wherin forasmuch as the Corinthyans abused them selfe Saynt Paule threteneth them with gods sharpe iudgement whyche euerye manne procureth hym selfe when he receiueth the blessed sacrament vnworthely not consyderinge nor vnderstandynge that there is in that feast the very naturall bodye and bloud of our sauiour christ which s Paul signifieth in those wordes non dijudicans corpus domini Whiche wordes be translate in englyshe puttynge no difference betwene the lordes bodye And this place by suche as presumynge of their owne knowlege frame also a sense of their owne makynge or folowinge suche as willingly abuse their knowledge to subuerte the truth hathe ben mystaken and of some so taken as though the Corinthiās were in those wordes blamed because they which is a fond imaginacion and yet men that wāder alone go easely farre wide out of the right waye toke the sacrament to be the very body of christ and put no difference betwene it breade But saint Paule contrarywyse as tholde authors expounde that place declareth in those wordes non dijudicans corpus domini howe suche as eate vnworthely do not acknowledge whom they receiue For if they dyd they could not so abuse them selfe and therefore the worde dijudicans signifieth not puttinge no difference but not vnderstandynge not consyderynge as the greake interpreters say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not considerynge not vnderstandynge who is in that feast to be receiued whose presence if men considered they shoulde neade none other admonyshment howe to prepare them self to come thither and howe to vse them selues at the same And other scripture is lykewise misconstrued and crokedly expounded Spiritus viuificat caro non prodest quic● As thoughe it were to be vnderstanded that the presence of the natural bodye and bloude of our sauiour our christ were not fruteful to vs therefore by theyr reason shulde not be there where in dede our sauyour Christ refelled in those wordes the grosse vnderstandinge of y e Capharnaites as though oure sauiour christ had ment to distribute his natural body in lumpes of flesshe and so make them a feest of it and thervpon gaue a generall lesson vnto them whiche serueth for y e true vnderstandyng of our hole relygion which is that our godly lyfe is engēdred in vs not of the flesshe but of the spirite for quod natum est ex carne caro est quod autē ex spū spiritus est y t is borne of the flesshe is flesh and that is borne of the spirite is spirite and the faithfull men be not borne of the flesshe nor the flesshe reuealeth not the truth of god for the flesshye manne can not se goddes mysteries and they that dwell in the flesshe can not please god and thus scripture speakethe of the flesshe the carnal parte of man not illuminate by y e spirite of god and the Capharnaites fansied of Christes flesshe grossly to be cutte as buchers do in the market whiche so cōsidered profiteth nothing but onely the spirite giueth lyfe And so spiritus viuificat caro non prodest quicquam the spirite gyueth lyfe and the flesshe profitethe nothing By which maner of spech the fle●she of our sauyour christes moost precious bodye beinge caro viuifica lyuely flesshe and whiche hath the holy spirite inseparablye annexed vnto it is not improued but as it is by goddes hygh power ministred vnder fourme of breade wyne is also most holsom most confortable vnto such as receyue it worthely of which christ spake Caro mea vere est cibus sanguis meus uere est potus panis quem dabo uobis caro mea est My flesshe is verely meate and my bloude verely drinke and the breade whiche I shall geue you is my flesshe And the speache of this scripture Caro non prodest quic● is in such wise to be taken as whē saint Paule saith Scientia inflat charitas edificat wherein knoweledge is not vtterlye condemned but onely suche knowledge as wāteth and is not tempered with charitie And lykewise littera occidi spiritus viuificat wherein not all letters and wrytinges be noted to do hurte but onely suche as be destitute and want right spiritual vnderstandinge And after y e same fourme said christ Spiritꝰ viuificat caro nō prodest quic●● The spirit giueth lyfe y e flesshe profiteth nothyng whiche is as muche to saye after the order of vnderstāding in the former speaches that the flesh porfiteth nothynge where the spirite of god wanteth whiche in the most blessed body of our sauiour Christ is alway present can not be seperate from it Thus I haue somwhat trauailed in thexpositiō of this text Caro non prodest quic● whiche in dede ꝑteyneth not to y e purpose of y e matter but only as the deuil wrangleth with it as he doth in susteining heresyes with many other and amonge other in this matter these If I go not from you sayth Christe the holy ghoste shall not comme to you And in an other place ye shall not se me for I go to my father And also in an other place I leaue the worlde and go to my father With suche lyke whiche sounde to improue the presence of Christes naturall body and blood in the sacrament of thaulter but sounde so onely to suche as before they marke this soūde of wordes wold haue them to sounde so For that meane the deuyl vseth to inueigle men fyrste to allure them by ▪ some worldelye temptation to be incline able rather to this or that opinion and in many men not for anye respecte they haue to any truthe or falseshed but onelye bycause they had rather haue it vnderstanded so as they fansye then otherwyse And beynge so waywardlye affected they conceaue then of the scripture as they do of a confuse soūde of belles that is to saye the selfe same sentence and meaning which they wolde haue taken and estemed for truth and none other And to such men so inueigled by the deuyll it is harde to induce the persuasion of truthe for they care not for it or be maliciouse and euyl wyllynge against the truthe And therfore wysedome as y e wyse man saith can not entre into them The deuyl for mayntenaunce of his errour he ceasseth not to note to the simple reader how Christ speaketh of goynge his waye and goyng to his father and in an other place of leauynge the worlde in an other place that he wyll be seene no more of thē And when y e spouse is gone then we shall wayle and faste All whiche in the true vnderstandyng signifie to vs the absence from vs of Christe in his bodely cōuersatiō among vs in such sorte as he was before his passyon and before