Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	truth_n	6,965	5	5.2320	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57277	A brief declaration of the Lords Supper with some other determinations and disputations concerning the same argument by the same author / written by Dr. Nicholas Ridley, Bishop of London during his imprisonment ; to which is annexed an extract of several passages to the same purpose out of a book intituled Diallacticon, written by Dr. John Poynet.	Ridley, Nicholas, 1500?-1555.; Ponet, John, 1516?-1556. Diallacticon viri boni et literati de veritate.	1688 (1688)	Wing R1452; ESTC R29319	67,710	91

of the deuine nature and yet neuerthelesse the substance or nature of the bread and wine dooth not departe nor goe away Note these woords I beséeche you and consider whether any thing can be more plainely spoken then these woordes be against the errour of Transubstantiatione which is the ground and bitter root wherupon springe all the horrible errours before rehearsed Wherfore seing that the falshood dooth appeare so manifestlye and by so many waies so plainly so cléerly and so fullye that no man needeth to be deceiued but he that will not sée or will not vnderstande let vs al that doo loue the trueth embrace it and forsake the falshood For he that loueth the trueth is of God and the lack of the loue therof is the cause why God suffereth men to fall into errours and to perish therin yea and as S. Paule saieth why he sendeth vnto them illusions that they beleue lyes vnto their own condemnation because saithe he they loued not the trueth This trueth no doubte is Gods woord For Christe him self saith vnto his father Thy woord is trueth The loue and Ioh. 17. light wherof almighty God our heauenly father giue vs and lighten it in our harts by his holy spirit through Iesus Christe out Lorde Amen Vincit Veritas Mr. FOX 2 d Volume of Acts and Monuments Edit London 1684. Lib. 9. pag. 106. The Disputation held at Cambridge before the Kings Commissioners June 20. 1549. wherein Bishop Ridley moderated GLin Well yet once again to you thus The very true Body P. 106. of Christ is to be honoured but the same very true Body is in the Sacrament Ergo the Body of Christ in the Sacrament is to be honoured Rochest Wellbeloved Friends and Brethren in our Saviour Christ you must understand that this Disputation with other that shall be after this are appointed to search for the plain truth of the Holy Scriptures in these matters of Religion which of a long Season have been hidden from us by the false Glosses of the Church of Rome and now in our days must be revealed to us Englishmen through the great Mercy of God principally and secondarily through the most gentle Clemency of our natural Sovereign Lord the Kings Majesty whom the living Lord long preserve to reign over us in Health Wealth and Godliness to the maintenance of Gods holy Word and to the extirpation of all blind Glosses of Men that go about to subvert the Truth Because therefore that I am one that doth love the Truth and have professed the same amongst you therefore I say because of conferring my mind with yours I will here gladly declare what I think in this point now in Controversy Not because this worshipful Doctor hath any need of my help in dissolving of Arguments proposed against him for as me seemeth he hath answered hitherto very well and Clerkly according to the Truth of Gods Word But now to the purpose I do grant unto you Mr. Opponent that the old Ancient Fathers do record and witness a certain Honour and Adoration to be due unto Christs Body but they speak not of it in the Sacrament but of it in Heaven at the right hand of the Father as holy Chrysostome saith Honour thou it and then eat it but that Honour may not be given to the outward sign but to the Body of Christ it self in Heaven For that Body is there only in a sign virtually by Grace in the exhibition of it in Spirit Effect and Faith to the worthy receiver of it For we receive virtually only Christs Body in the Sacrament Glin. How then if it please your good Lordship doth Baptism differ from this Sacrament For in that we receive Christ also by Grace and virtually Rochest Christ is present after another sort in Baptism than in this Sacrament for in that he purgeth and washeth the Infant from all kind of Sin but here he doth feed spiritually the receiver in Faith with all the merits of his blessed Death and Passion and yet he is in Heaven still really and substantially As for Example The Kings Majesty our Lord and Master is but in one place wheresoever that this Royal Person is abiding for the time and yet his mighty Power and Authority is every where in his Realms and Dominions So Christs real Person is only in Heaven substantially placed but his might is in all things created effectually For Christs Flesh may be understood for the Power or inward Might of his Flesh Glin. If it please your Fatherhood St. Ambrose and St. Augustine do say That before the Consecration it is but very Bread and after the Consecration it is called the very Body of Christ Madew Indeed it is the very Body of Christ Sacramentally after the Consecration whereas before it is nothing but common Bread and yet after that it is the Lords Bread and thus must St. Ambrose and St. Augustine be understood Glin. The Bread after Consecration doth feed the Soul Ergo The substance of common Bread doth not remain The Argument is good for St. Ambrose De Sacramentis saith thus After the Consecration there is not the thing that Nature did form but that which the blessing doth consecrate And if the Benediction of the Prophet Elias did turn the nature of Water how much more then doth the Benediction of Christ here both God and Man Madew That Book of St. Ambrose is suspected to be none of his Works Rochest So all the Fathers say Glin. I do marvel at that for St. Augustin in his Book of Retractations maketh plain that that was his own very Work. Rochest He speaketh indeed of such a Book so intituled to St. Ambrose but yet we do lack the same Book indeed Glin. Well let it then pass to other mens Judgments What then say you to holy St. Cyprian 1200 years past Who saith That the Bread which our Lord gave to his Disciples was not changed in form or quality but in very nature and by the Almighty word was made Flesh Madew I do answer thus That this word Flesh may be taken two ways either for the substance it self or else for a natural property of a fleshly thing So that Cyprian there did mean of a natural Property and not of fleshly Substance And contrariwise in the Rod of Aaron where both the Substance and also the Property was changed Glin. Holy St. Ambrose saith The Body there made by the mighty Power of Gods word is the Body of the Virgin Mary Rochest That is to say That by the Word of God the thing hath a Being that it had not before and we do consecrate the Body that we may receive the Grace and Power of the Body of Christ in Heaven by this Sacramental Body Glin. By your Patience my Lord if it be a Body of the Virgin as St. Ambrose saith which we do consecrate as Ministers by Gods holy Word then must it needs be more than a Sacramental or Spiritual Body yea a very Body of

O heauenly Father that the controuersie about the Sacrament of the blessed body and blood of thy déer Sonne our Sauiour Iesu Christe hath troubled not of late onlye the Churche of England Fraunce Germanie and Italye but also many yéere agoe The fault is ours na dout therfore for we have deserued thy plague But O Lord be mercifull and reléeue our miserie with some lighte of grace Thou knowest O Lord how this wicked world rolleth vp and down and réeleth to and fro and careth not what thy will is so it may abide in wealth If trueth haue wealthe who are so stoute to defende the trueth as they But if Christes crosse be laid on trueths back then they vanish away straight as Waxe before the fier But these are not they O Heauenly Father for whome I make my moste moane but for those silly ones O Lord which haue a zeale vnto thée those I mean which wold Note and wish to know thy wil and yet are letted holden backe and blinded by the subtilties of Sathan and his ministers the wickednes of this wretched worlde and the sinfull lusts and affections of the flesh Alas Lord thou knowest that we bée of our selues but flesh wherein there dwelleth nothing that is good How then is it possible for man without thée O Lord to vnderstand thy trueth indéed Can the naturall man perceiue the wil of God O Lord to whom thou giuest a zeale of thée giue them also we beseech thée the knowledge of thy blessed wil. Suffer not them O Lord blindely to be led for to striue against thée as thou diddest those Alas which crucified thine own Sonne forgiue them O Lord for thy déere Sonnes sake for they know not what they doo They doo think Alas O Lord for lack of knowledge that they doo vnto thée good seruice euen when against thée they doo moste extremelye rage Remember O Lord we beséech thee for whome thy Martyr Stephen did praye and whome thyne holy Apostle Paule did so truelye and earnestlye loue that for their saluation hée wished himself accursed for them Remember O heauenly Father the prayer of thy déere Sonne our Sauiour Christe vpon the crosse when be saide vnto thée O Father forgiue them they know not what they doo With this forgiuenes O good Lord giue me I beséech thée thy grace so héer bréefly to set foorth the sayings of thy Sonne our Sauiour Christe and of his Euangelistes and of his Apostles that in this aforesaid controuersie the lighte of the trueth by the lantern of thy woord may shine vnto all them that loue thée Of the Lords last supper doo speak expreslye the Euangelists Mathew Mark and Luke but none more plainelye nor more fully declareth the same then dooth S. Paule partely in the tenth Chapter but specially in the xj chapter of his first epistle to the Corinthians As Mathew and Mark doo agrée much in woordes so doo likewise Luke and S. Paule But all iiij no doubte as they were all taught in one schoole and inspired with one spirit so taught they as one trueth God grant vs to vnderstande it wel Amen Mathew setteth foorth Christes Supper thus When euen was come he sat down with the xij c. As they did eat Jesus took bread and gave thankes brake it and gave it to the disciples Math. 26. and saide Take eat this is my body And he took the cup and gaue thankes gaue it to them saying Drink ye al of this for this is my blood of the newe testament that is shed for many for the remission of sinnes I say vnto you I will not drink henceforth of this fruit of the vine tree untill that daye when I shall drink that newe in my fathers kingdome And when they had sayed grace they went out Now Mark speaketh it thus And as they eate Jesus took bread blessed and brake and gaue to Mark 14. them and saied take eat this is my body And took the cup gaue thankes and gaue it to them and they all drank of it And he said vnto them This is my bloud of the new testament which is shed for many Verily I saye vnto you I wil drink no more of the fruit of the vine vntill that day that I drink that newe in the kingdome of God. Héere Mathew and Mark doo agree not only in the matter but also almoste fully in the forme of woords In Mathew gaue thankes Mark hath one woorde Blessed which signifieth in this place al one And where Mathew saith Drink ye al of this Mark saith they al drank of it And where Mathew saithe of this fruit of the vine Mark leaueth out the woord this and saith of the fruit of the vine Now let us see likewise what agréement in forme of woords is betwéene S. Luke and S. Paule Luke writeth thus He took bread gaue thankes brake it and gaue it to them saying Luke 22. this is my body which is giuen for you this doo in remembrance of me Likewise also when they had supped he took the Cup saying this Cup is the newe Testament in my bloud which is shedde for you Saint Paule setteth foorth the Lords Supper thus The Lord Iesus the same night in the which he was betraied took 1 Cor. 11. Bread and gaue thankes and brake and saide take eate this is my body which is broken for you This doo in remembrance of me After the same maner he took the Cup when supper was doon saying this Cup is the new testament in my bloud This doo as often as yee shall drink it in remembrance of me For as often as ye shall eate this breade and drinke this cup ye shall shewe the Lords deathe vntill he come Héere where S. Luke saith which is given Paule saith which is broken And as Luke addeth to the woordes of Paule spoken of the Cup which is shed for you so likewise Paule addeth to the woords thereof this doo as often as yee shall drinke it in remembrance of me The rest that followeth in S. Paule both there and in the tenth Chapter perteineth unto the right vse of the Lords Supper Thus the Euangelistes and S. Paule haue rehearsed the woords and woorke of Christe whereby he did institute and ordaine this holy Sacrament of his bodye and blood to be a perpetuall remembrance vnto his comming againe of him selfe I say that is of his body giuen for vs and of his blood shed for the remission of sinnes But this remembrance which to thus ordained as the author thereof is Christe bothe God and Man so by the almightye power of God if far passeth al kindes of remembrances that any other man is able to make either of him selfe or of any other thinge For whosoever receiueth this holy Sacrament thus ordeined in remembrance of Christe he receiueth therwith either death or life In this I trust we doo al agrée For S. Paule saith of the godly receiuers in the tenth Chapter of his first Epistle vnto

Augustine that we eat Life and we drink Life with Emisene that we feel the Lord to be present in Grace with Athanasius that we receive Celestial Food that cometh from above the propriety of natural Communion with Hilary the nature of Flesh and Benediction which giveth life in Bread and Wine with Cyril and with the same Cyril the virtue of the very Flesh of Christ Life and Grace of his Body the property of the only begotten that is to say Life as he himself in plain words expounded it I confess also with Basil that we receive the mystical Advent and coming of Christ Grace and Virtue of his very Nature the Sacrament of his very Flesh with Ambrose the Body by Grace with Epiphanius Spiritual Flesh but not that which was crucified with Hierom Grace flowing into a Sacrifice and the Grace of the Spirit with Chrysostom Grace and invisible Verity Grace and Society of the Members of Christ's Body with Augustine Finally with Bertram who was the last of all these I confess that Christ's Body is in the Sacrament in this respect namely as he writeth Because there is in it the Spirit of Christ that is the power of the Word of God which not only feedeth the Soul but also cleanseth it But of these I suppose it may appear unto all men how far we are from that Opinion whereof some go about falsly to slander us to the world saying we teach that the Godly and Faithful should receive nothing else at the Lord's Table but a Figure of the Body of Christ The Second Proposition After the Consecration there remaineth no Substance of Bread and Wine neither any other Substance than the Substance of God and Man. The Answer The second Conclusion is manifestly false directly against the Word of God the Nature of the Sacrament and the most evident Testimonies of the godly Fathers and it is the rotten Foundation of the other two Conclusions propounded by you both of the first and also of the third I will not therefore now tarry upon any further Explication of this Answer being contented with that which is already added afore to the Answer of the first Proposition The First Argument for the Confirmation of this Answer It is very plain by the Word of God that Christ did give Bread unto his Disciples and called it his Body But the Substance of Bread is another manner of Substance than is the Substance of Christ's Body God and Man. Therefore the Conclusion is false The second part of mine Argument is plain and the first is proved thus The Second Argument That which Christ did take on the which he gave Thanks Da and the which he brake he gave to his Disciples and called it his Body But he took Bread gave Thanks on Bread and brake Bread. ti Ergo The first part is true And it is confirmed with the Authorities of the Fathers Irenaeus si Tertullian Origen Cyprian Epiphanius Hierom Augustine Theodoret Cyril Rabanus and Bede whose places I will take upon me to shew most manifest in this behalf if I may be suffered to have my Books as my request is Bread is the Body of Christ Ergo. It is Bread. The Third Argument As the Bread of the Lord's Table is Christ's natural Body so Ba it is his mystical Body But it is not Christ's mystical Body by Transubstantiation Ergo It is not his natural Body by Transubstantiation ro eo The second part of my Argument is plain and the first is proved thus As Christ who is the Verity spake of the Bread This is my Body which shall be betrayed for you speaking there of his natural Body even so St. Paul moved with the same Spirit of Truth said We though we be many yet are we all one Bread and one Body which be partakers of one Bread. The Fourth Argument We may no more believe Bread to be Transubstantiate into the Body of Christ than the Wine into his Blood. But the Wine is not Transubstantiate into his Blood Ergo Neither is that Bread therefore Transubstantiate into his Body The first part of this Argument is manifest and the second part is proved out of the Authority of God's Word in Matthew and Mark I will not drink of the fruit of the Vine c. Now the fruit of the Vine was Wine which Christ drank and gave to his Disciples to drink With this Sentence agreeth plainly the place of Chrysostome on the 20th Chapter of Matthew as Cyprian doth also affirming That there is no Blood if Wine be not in the Cup. The Fifth Argument The words of Christ spoken upon the Cup and upon the Ba Bread have like effect and working But the words spoken upon the Cup have not virtue to Transubstantiate ro Ergo It followeth that the words spoken upon the Bread have eo no such virtue The second part of the Argument is proved because they would then Transubstantiate the Cup or that which is in the Cup into the New Testament But neither of these things can be done and very absurd it is to confess the same The Sixth Argument The Circumstances of the Scripture the Analogy and proportion of Da the Sacraments and the Testimony of the faithful Fathers ought to rule us in taking the meaning of the Holy Scripture touching the Sacrament But the Words of the Lord's Supper the Circumstances of the ti Scripture the Analogy of the Sacraments and the Sayings of the Fathers do most effectually and plainly prove a figurative speech in the words of the Lord's Supper Ergo A figurative sense and meaning is specially to be received in si these words This is my Body The Circumstances of the Scripture Do this in remembrance of me As oft as ye shall eat of this Bread and drink of this Cup ye shall shew forth the Lord's death Let a man prove himself and so eat of this bread and drink of this cup. They came together to break Bread and they continued in breaking of Bread. The Bread which we break c. For we being many are all one Bread and one Body c. The Analogy of the Sacraments is necessary for if the Sacraments had not some similitude or likeness of the things whereof they be Sacraments they could in no wise be Sacraments And this similitude in the Sacrament of the Lord's Supper is taken three manner of ways 1. The first consisteth in nourishing as you shall read in Rabanus Cyprian Austin Irenaeus and most plainly in Isidore out of Bertram 2. The second in the uniting and joyning of many into one as Cyprian teacheth 3. The third is a similitude of unlike things Where like as the Bread is turned into one Body so we by the right use of this Sacrament are turned through Faith into the Body of Christ The sayings of the Fathers declare it to be a figurative speech as it appeareth in Origen Tertullian Chrysostom in opere imperfecto