Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	true_a	7,689	5	4.8842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62255	Rome's conviction, or, A vindication of the original institution of Christianity in opposition to the many usurpations of the Church of Rome, and their frequent violation of divine right : cleerly evinced by arguments drawn from their own principles, and undeniable matter of fact / by John Savage ...	Savage, J. (John), 1645-1721.	1683 (1683)	Wing S769; ESTC R34022	148,491	472

have a strict dependance on the first Matter as their proper Subject and on several qualities and accidents as their Natural disposition so that if their Matter should be Annihilated or their disposition destroyed by the Law of Nature they could not subsist though many of them Teach that the Heavens Planets and Fixt Stars admit of no such Composition but are Compleat yea simple substantial Bodies which cannot be dissolved but only into Integral and Homogeneal parts Thirdly They Assert That though according to Nature the same Individual Body cannot be in more then one place at the same time yet that by Divine Power one and the same Body may be collocated in several and distinct places the same moment of time how distant and remote soever these places are the one from the other Which is far different from the Manner how the Soul of Man exists in the Body for though the same Soul be at the same time in the head and in the foot and because it is a Spirit and hath no substantial nor integral parts it must of necessity be all in the head and all in the foot and other parts of the Body the same instant because it is indivisible yet in this Case the whole Body is but one adequate place of the Soul for if the head should be sever'd from the Body the Soul could not in that state of Separation be both in the head and the Body no not for one moment of time Fourthly They agree in the notion of Substantial Conversion that it is a Transmutation of one Substance into another which they distinguish into two Members the one is a partial or inadequate Conversion the other a total or adequate Commutation The first is common and proper to the present order of Nature for in all the Changes that we observe of several Substances destroy'd and others produc'd there never happens but a partial Conversion for example We see Wood or other Combustible Matter Converted into Fire the Form of Wood is destroyed but the Matter as being susceptible of any Form remains under the Forme of Fire that was before under that of Wood So that you see in all these Conversions one part is destroy'd but the other persists in being so in that which succeeds one part is newly produced but the other was extant before But in a total Conversion the precedent substance is wholly destroyed the Matter is Annihilated and the Forme Corrupted and the subsequent substance which succeeds in place of that which is destroyed both Matter and Forme is all Collocated under the same Collection of Accidents either by a new production or else by an adduction for if this substance into which the former was Converted were before extant then there needs only a new Ubication in the place where the Conversion is made without relinquishing its former Vbi or place where it was existent and so is now in two distinct places at once and this total Conversion can never be made without infringing the Laws of Nature for nothing in Nature can ever lay a disposition determining to the destruction of the first Matter which depends upon no dispositions but is produced by a Creative action independant of all things else And therefore its destruction exceeds the power of all Natural Causes Then the Constituting of a Body in two distinct and adequate places at once is not in the power of Nature as all grant Fifthly They grant That Quantity Qualities Dispositions and all other Accidents cannot naturally subsist without a Subject or Receptacle to support them and keep them in being for as Aristotle saith Accidens est ens in alio or entis ens it is ordained by Nature to be subservient to substance and so is not intended for it self but to dispose the substance to several Changes and Mutations upon which it hath consequently a strict dependance neither can it have any use in Nature without the Substance So that Accidents cannot remain without a Substance but by the Miraculous assistance of a Supernatural Power and where this intervenes they maintain that all Accidents except Moodes may be conserved in being without a Subject These several Points of Doctrine being premised they conclude That in the Sacrament of the Eucharist by the words of Consecration which are these Hoc est corpus meum This is my Body which are pronounced by the Priest assuming Christ's Person there is wrought a total substantial Conversion which they call Transubstantiation so that the whole substance of Bread both Matter and Forme is totally destroyed and the whole substance of Christ's Body is really placed there in lieu of the Bread which is really Converted into the Body of Christ yet so as that the Species of Bread which is the collection of Accidents that were before in the Bread keep their state of being though the Bread be destroyed and are Miraculously preserved without a Subject though they are Sacramentally united to the Body of Christ And though ex vi verborum only the Body of Christ be rendred present nothing else being signified by the words of Consecration nor requisite to verifie Concomitance and Connexion whereby all the parts of Christ are united with each other there is also put under the Species of Bread the Blood of Christ the Soul of Christ with the Natural Union between his Body and Soul the Divine Word the Hypostatical Union which Connects the Divine Word to the Humanity and consequently all the Sacred Trinity are all there really Existent under the Species of Bread which Species or Complex of Accidents were produced and conserved before the Bread was destroyed by an Action called Eduction that is a production dependant on another to wit the Substance of Bread to which they were the natural disposition but that substance being destroyed they are now conserved by another action which they terme Creation that is a production independant of all others By the Species of Bread they understand the Heat the Cold the Dryeth the Moysture the Quantity the Rarity the Density the Colour the Odour the Taste c. which were all appropriated to the Bread They also Affirm That these strange Wonders are wrought by the words of Consecration which are Instituted by Christ to this purpose and by their Obediential Power are elevated to effect what of themselves they are uncapable of the Divine Power Cooperating with them to accomplish this design so that these few words pronounced by a Priest who assumes Christ's Person and Officiates in his Name are not only representative but also practical they effect what they signifie and so reduce themselves to a Conformity with their Object which makes them true But it may be demanded In what Critical Moment of time this great Change is made For the words though few yet are pronounced by the Priest successively whence the doubt ariseth Whether this strange Conversision be made in the beginning the middle or the end of the words of Consecration To this they Answer

former then it affirms an identity between Bread and the Body of Christ which is a Chymera and all the foregoing discourse stands firm and immoveable If the latter then with assured confidence I declare that there is not the least ground or appearance of Transubstantiation to be drawn from that so often reiterated Proposition Hoc est corpus meum which I prove evidently All Conversions and Transmutations whether partial or total whether Transubstantiations or Transaccidentations essentially import two extreams the one is terminus à quo the other terminus ad quem and a Medium that passeth from one to the other as in our present case the Bread is terminus a quo the Body of Christ is terminus ad quem because the Bread is said to be Converted or Transubstantiated into the Body of Christ so that the Bread is destroyed and the Body of Christ succeeds in heu thereof the Medium is that collection of Accidents which are proper to Bread and under which the substance of Bread existed before it was destroyed and after the Body of Christ exists under the same collection of Accidents Now if the foresaid Particle Hoc do not signifie the substance of Bread then it is most manifest that in the whole proposition there is not the least mention made of Bread but only of the Body of Christ which the Predicate expresseth and the Copula or Union represents nothing but only intentionally unites or identifies the two extreams and there is nothing else in the whole proposition but the Subject which is the Particle Hoc therefore if this do not signifie Bread then there is nothing that signifieth it in the whole proposition Whence I infer That the aforesaid proposition doth no way signifie import or make the least mention of Transubstantiation no nor doth it afford the least ground to infer it from thence because it mentions no extreams really distinct no terminum à quo no terminum ad quem no Change nor Transmutation but only signifies the Body of Christ there not as terminum ad quem for this is correlative to another extreame which is terminus à quo but this it not at all signifieth How then can it administer any the least ground to assert Transubstantiation Here I appeale to the Judgment of any indifferent or impartial Reader though but meanly capacitated how a Proposition can be capable to administer such an assured belief of Transubstantiation which notwithstanding it doth not in the least signifie It ensues therefore That as the Rabbies in those times did usually speak in Parables Tropes and Figures c. So our Great Master who in most things accommodated himself to the present times did frequently express himself by Parables Emblems Tropes and Figures and particularly in this passage whereof the words as you see can in no ways bear a literal sense especially because we find so much congruity for it in other passages of Scripture where our Saviour calls it Bread John 6. v. 51. I am the living bread if any Man eate of this bread The bread that I will give you is my flesh And How can it be understood in a litteral sense that Bread should be the flesh of Christ v. 58. This is that bread which came down from Heaven c. These and diverse other sayings of our Redeemer can in no wayes be understood in the rigor of the Letter but are to be expounded according to the congruity of the Subject for the Bread was a fit Emblem of the Body of Christ and equivalently the same because it was by Christ himself elevated to be a Sacrament and as Bread feeds the Body of Man so the Sacramental effect thereof feeds the Soul by such Spiritual Graces as incline to Vertue and Piety and by fencing the Understanding and the Will against all Suggestions of Vice and Iniquity Again the Body of Christ by Offering it self in that Bloody Sacrifice upon the Cross was the Meritorious Cause of those Graces and Spiritual Food of our Souls and so it was congruously Figur'd by Bread which feeds the Body and for this reason it was fitly Instituted in this Sacrament as a Commemoration of Christ's Passion and therefore our Lord himself tells us v. 63. That it is the Spirit that quickneth the flesh profiteth nothing And again The words that I speak unto you are spirit and life and so ought to be understood in a Mystical sense and not according to the sound of the Letter for by participating of this Sacrament we become Members of the Mystical Body of Christ and are as it were made one with him so that the Bread being Instituted as a Sacrament and thereby adapted to produce all these effects it is equivalently the Body of Christ SECT IV. Objections for Transubstantiation Solved THe First Objection In this Proposition Hoc est corpus meum This is my Body the Subject which is the word Hoc hath no determinate signification for when it is pronounced it neither represents the Bread nor the Body of Christ but its true meaning is suspended till the Proposition be compleated and then whatsoever is the object of the Predicate must also be the object of the Subject so that the Predicate signifying explicitly the Body of Christ the Subject or the Particle Hoc signifies the same implicitly and so the Predicate being identify'd with the Subject the Proposition is true And in this manner all definitions are predicated of the things defined for that which the definitum signifieth implicitly and obscurely the definition declares explicitly and distinctly This is a strange kind of new Logick which will not bear the Test of the weakest Sophister nor ever get admittance into any Academy wherefore my First Answer is That in all vocal Propositions the subject hath its certain and determinate object then when it is pronounced whether it expresses the same clearly or absolutely which is not material for if the predicate could determine the subject to have the same object with it self no affirmative proposition could be false because the subject and predicate would be alwayes identified But in case of equivocation as in this proposition Canis est animal latrabile where the subject canis equally signifieth more things then one for it indifferently signifies an Animal called a Dog it signifies the Dog-Star and it signifies a Dog-Fish In this case I say the indifference of the word canis must be determined either by the present circumstances or by the predicate as if one with his finger should shew an Animal called a Dog and say hic canis then the indifference would be determin'd to that Species only and the Equivocation would be taken off So likewise by the predicate Animal latrabile the indifference of the word canis would be determin'd to one kind only but note that the predicate can never draw the subject to signifie any thing beyond the extent of its proper signification for the word canis must of necessity signifie one of

Presbyteri Sit nobis fratres communis oratio ut his qui in adjutorium utilitatem vestrae salutis eligetur Presbiteratus benedictionem Divini indulgentia muneris consequatur Sancti Spiritus Sacerdotalia dona privilegio virtutum ne impar loco deprehendatur obtineat per suum per Dominum c. Item Benedictio Sanctificationem omnium Autor cujus vera consecratio plena benedictio est Tu Domine super hunc famulum ill quem Presbyterii honori dedicamus manum tuae benedictionis eum infunde ut gravitate actuum censura vivendi probet se esse seniorem his institutus disciplinis quas Tito Timotheo Paulus exposuit ut in lege tua die ac nocte omnipotens meditans quod elegerit credat quod crediderit doceat quod docuerit meditetur justitiam constantiam misericordiam fortitudinem in se ostendat exemplum probet admonitionem confirmet ut purum atque immaculatum ministerii tui donum custodiat per obsequium plebis tuae corpus sanguinem Filii tui immaculata benedictione transformet inviolabili caritate in virum perfectum in mensuram aetatis planitudinis Christi in die justitiae aeterni judicii conscientia pura fide plena Spirito Sancto plenus persolvat Per Dominum c. Consecratio Manus Consecrentur manus istae sanctificentur per istam unctionem nostram benedictionem ut quaecunque benedixerint benedicta sint quaecunque sanctificaverint sanctificentur Per Dominum c. Item alia Vnguantur manus istae de oleo Sanctificato Chrismate Sanctificationis sicut unxit Samuel David in Regem Prophetam ita unguantur consummentur in nomine Dei Patris Filii Spiritus Sancti facientes imaginem Sanctae Crucis Salvatoris Domini Nostri J. Christi qui nos à morte redemit ad regna coelorum perduxit Exaudi nos pie pater omnipotens aeterne Deus praesta quod te rogamus oramus Per Dominum c. The Speech to the People at the Ordination of a Priest BEcause most dearly beloved Brethren the Pilot and Passengers are equally concerned in their security or fear their opinion ought to be common seeing their cause is common neither in vain do we remember that it was ordained by the Fathers That we ought to consult about the Election of those that are to be advanced to the Regiment of the Altar Because few men know what most are ignorant of a Man's actions and present conversation And it is necessary that every one will willingly obey him Ordain'd to whose Ordination he gave his Assent The Conversation of our Brother and fellow Priest as far as I do know is approved and pleasing to God worthy as I Judge of this Augmentation of Ecclesiastical honour But lest perhaps one or a few may be deceived by consent or deluded by affection we must wait for the opinion of many therefore God being witness let us consider what ye know of his Manners and Actions what ye think of his deserts Your Charity ought to have this beliefe which according to the Gospel ye owe to God and your Neighbour that ye grant your Testimony to this Priest rather for Desert than Affection and we who expect your Pious Vote cannot understand those that are silent Yet we know it to be more acceptable to God that by the Holy Ghost there shall be an unanimous consent of all and therefore ye ought to profess your Election by a Publick Voice Per Dominum c. The Prayer at the Ordination of Priests Most dearly Beloved Let us pray God the Father Omnipotent That he would multiply his heavenly guifts upon this his Servant whom he hath chosen to the Office of a Priest and what Guifts they receive by his favor they may execute by his help Per Dom. c. Another Hear us God our Saviour and pour out the Blessing of thy Holy Spirit and Virtue of Sacerdotal grace upon this thy servant and that whom we offer to be Consecrated to the sight of thy Piety thou mayst assist with the perpetual bounty of thy Guift Per Dominum c. The Consecration O Lord Holy Father Omnipotent Eternal God the distributor of all honours and dignities to those who fight for thee by whom all things are confirmed always enlarging the encrease of reasonable nature for the better through order disposed by an agreeable reason whence the degree of Priesthood and Office of Levites instituted by Mystical Sacraments encreased that seeing thou hast placed Archbishops to rule thy people that thou wouldst chuse Men of subsequent Order and of a second Dignity for the assistance of their Society and Labour So in the Wilderness by the prudence of 70 Men propagated the Spirit of Moyses who using those Assistants among the People he easily Governed innumerable multitudes and likewise thou didst transfuse into Eleazar and Ithamar the sons of Aaron the abundance of their Fathers fulness and that the Merit of Priests should suffice for saving Sacrifices and Sacraments of a more frequent Office O Lord by this Providence thou hast added to the Apostles of thy Son Doctors of our Faith their Companions wherewith they filled the whole World with prosperous Preachers Wherefore Lord we beseech thee bestow such Assistance on our infirmity who by how much we are more frail by so much the more we stand in need thereof Give we beseech thee Omnipotent Father that Dignity of Priesthood in this thy servant renew in his bowels the Spirit of that Holiness let him obtain the Guift of the Second Merit received from thee O God and let him insinuate a Censure of his Manners by the Example of his Conversation let him be a provident cooperator of our Order let the form of all Justice shine forth from him that when he shall give a good account of his Stewardship committed to him he may attain the rewards of Eternal Bliss The Consummation of the Priest Brethren Let it be our common Prayer that he who shall be elected for the help and benefit of your Salvation may by the Indulgence of Gods guift obtain the Benediction of Priesthood and by the Priviledge of his Virtues lest he be found unmeet for his place he may obtain by his own the Sacerdotal Guifts of the Holy Spirit Per Dominum c. The Benediction O the Author of all Sanctification whose true Consecration is a plenary Benediction Thou O Lord upon this thy Servant whom we Dedicate to the honor of Priesthood pour out the hand of thy Blessing that by the gravity of his actions and censure of living he approve himself an Elder instructed in the Discipline which Paul expounded to Titus and Timothy that O Omnipotent God day and night meditating in thy Law he may believe what he hath chosen what he hath Believed he may Teach what he hath Taught he may Meditate he may shew forth in himself Justice Constancy Mercy and Fortitude may approve