Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	mouth_n	speak_v	word_n	6,196	5	4.5092	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

to haue euerlasting life that eate him which the wicked haue not although they eate the Sacrament He that eateth of this bread saith Christ shall liue for euermore Therefore they eate not Christs body but as Paul saith they eate in iudgement and damnation which beléeue it is an other manner of thing then Christs body This doth S. Augustine affirm saying None do eate Christs body which is not in the body of Christ that is as hée expoundeth it in whom Christ dwelleth not and he in Christ Which thing the wicked doe not because they want faith and the holy Spirit which be the meanes whereby Christ is receiued To the things which I haue brought hereforth to improue transsubstantiation I could bring in the Fathers to confirme the same which succeeded contnually many hundred yeares after Christ Also I could shew that Transsubstantiation is but a new doctrine not established before Sathan which was tyed for a thousand yeeres was letten loose Also I could shew that euer hitherto since it was established in all times it hath been resisted and spoken against Yea before this doctrine the Church was nothing so endowed with goods lands and possessions as it hath béen since It hath brought no small gaine no small honour no small ease to the Cleargie and therefore no maruaile though they striue and fight for it It is their Maozim it is their Helena God destroy it with the breath of his mouth as shortly hee will for his names sake Amen If time would serue I could and would here tell you of the absurdities which come by this doctrine but for times sake I must omit it Onely for Gods sake see this that this their doctrine of Transsubstantiation is an vntrueth already I haue proued and forget not that it is the whole stay of all Popery and the pillar of their Priesthood whereby Christs Priesthood Sacrifice Ministery and Truth is letted yea peruerted and vtterly ouerthrowne God our Father in the bloud of his Sonne IESVS CHRIST open the eyes and mindes of all our Magistrates all other that beare the name of CHRIST to see to it in time to Gods glory and their owne saluation Amen Now to returne to the second matter what the Sacrament is you see that to the senses and reason of man it is bread and wine Which is most true as by the Scriptures and otherwise I haue already proued and therefore away with Transsubstantiation But here lest we should make it no Sacrament for a Sacrament consisteth of two things and least a man should by this gather that we make it none other thing but bare bread and a naked signe and so rayle at their pleasure on vs saying How can a man be guilty of the body bloud of Christ by vnworthy receiuing it if it bee but bare bread and so forth For this purpose I will now speake a little more hereabout by Gods grace to stop your mouthes and so to stirre vp your good hearts more to the worthy estimation and preception of this holy mystery When a louing friend giueth to thée a thing or sendeth to thee a token as for an example a napkin or such like I thinke thou doest not as thou shouldest doe if that with the thing thou considerest not the mind of thy friēd that sendeth or giueth the thing and according thereunto estéemest and receiuest it And so of this bread thinke I that if thou doe not rather consider the minde of thy louer Christ then the thing which thou seest yea if thou do not altogether consider Christs mind thou dealest vnhonestly and Strumpetlike with him For it is the property of Strumpets to consider the things giuen and sent them rather then the loue and mind of the giuer and sender whereas the true louers doe not consider in any point the things giuen or sent but the minde of the party So we if we be true louers of Christ must not consider harely the outward thing which we sée and our senses perceiue but rather altogether wee must and should sée and consider the minde of Christ and hereafter and accordingly to it to esteeme the Sacrament But how shall we know the minde of Christ Surely as a mans minde is best knowne by his word so by Christs word shal we know his mind Now his words be manifest and most plaine This saith he is my body therefore accordingly should wee esteeme take and receiue it If hee had spoken nothing or if hee had spoken doubtfully then might wee haue been in some doubt But in that hee speaketh so plainly saying This is my body Who can may or dare bee so bolde as to doubt of it Hee is the trueth and cannot lye he is omnipotent and can do all things therefore it is his body This I beléeue this I confesse and pray you all heartily to beware of these and such like words that it is but a signe or figure of his body Except ye will discerne betwixt signes which signifie only and signes which also do represent confirme and seale vp or as a man may say giue with their signification As for an example An Iuy bush is a signe of Wine to be sold the budding of Aarons Rodde did signifie Aarons Priesthood allowed of the Lord the reseruation of Moses Rod did signifie the rebellion of the children of Israel the stones taken out of Iordan Gedeons fléece of woole c. Such as these be signes significatiue and shew no gift But in the other signs which some cal exhibitiue is there not only a signification of the thing but also a declaration of a gift is in a certaine manner a giuing also As Baptisme not onely signifieth the cleansing of the conscience from sinne by the merits of CHRISTS bloud but also is a very cleansing from sinne And therefore it was sayd to Paul that he should arise and wash away his sins and not that he should arise and take onely a signe of washing away his sinnes In the Lords Supper the bread is called a partaking of the Lords body and not only a bare signe of the Lords body This I speak not as though the elements of these Sacraments were Transsubstantiate which I haue already impugned eyther as though Christs body were in bread or wine or that they were tyed to the elements otherwise then Sacramentally and spiritually either that the bread and wine may not and must not be called Sacramentall and externall signes but that they might be discerned from significatiue and bare signes only and he taken for signes exhibitiue and representiue By this meanes a Christian conscience will call and estéeme the bread of the Lord as the body of Christ For it will neuer estéeme the Sacraments of Christ after their exterior apearance but after the words of Christ Whereof it commeth that the Fathers as Chrysostome and others doe speake with so ful a mouth when they speake of the Sacrament for their respect was to Christs words If the Schoole-men which followed had the

published it is by new imprinting published againe Nothing is added to this Sermon or altered in it only to the Sermon of Repentance is added another Sermon of the Lords Supper which he also made and was neuer printed before And aptly are they ioined together For in perusing of the last thou shalt see how necessarily he draweth the doctrine of Repentance to them al which do with due preparation receiue the holy Sacrament of Christ They are counted the most profitable Teachers which haue good experience by practise in themselues of that which they doe teach to others such as may safely say Brethren be ye followers of me look on them which walke so as ye haue vs for an example Phil. 3.17 And surely such a patterne was M. Bradford in his life time of this doctrine of Repentance for I knew him familiarly and must needes giue to God this prayse for him that among men I haue scarce knowne one like vnto him I did know when and partly how it pleased God by effectuall calling to turne his heart vnto the true knowledge and obedience of the most holy Gospell of Christ our Sauiour Of which God did giue him such an heauenly hold and liuely feeling that as he did then know that many sinnes were forgiuen him so surely hee declared by deeds that he loued much For where he had doth giftes and calling to haue employed himselfe in ciuill and worldly affaires profitably such was his loue of Christ and zeale to the promoting of his glorious Gospel that after that God had touched his heart he changed not onely the course of his former life as the woman did Luke 7. but euen his profession and former study as Paul did Touching the first hee presently sold his Chaynes Rings Brooches Iewels of gold which before he vsed to weare and did bestow the price of this his former vanity in the necessary reliefe of Christs poore members which he could heare of or finde lying sicke or pining in pouerty Touching the second the change of his study and being in the inner Temple in London at the study of the common Lawes hee went to Cambridge to study Diuinity where he heard D. Martin Bucer diligently and was right familiar and deare vnto him In this godly course he did by Gods blessing so profit that that blessed Martir D. Ridley then B. of London did as it were inuite him and his godly companion M. Tho. Horton to become fellows of Penbrooke Hall in Cambridge And afterwards the said D. Ridley called our Bradford to London gaue him a Prebend in Pauls Church lodged him in his owne house there and set him on worke in preaching And besides often preaching at Pauls Crosse and els where in London and sundry places in the country and specially in Lancashire * His natiue country for he was borne at Manchester he preached before K. Edward the sirt in Lent the last yeare of his reigne vpon the 2. Psalm and there in one Sermon shewing the tokens of Gods iudgement at hand for the contempt of the Gospel as that certain Gentlemen vpon the Sabboth day going in a Whirry to Paris Garden to the Bearebaiting were drowned and that a dogge was met at Ludgate carying a piece of dead child in his mouth he with a mighty and Propheticall spirit sayd I summon you all euen euery mothers child of you to the iudgement of God for it is at hand as it followed shortly after in the death of K. Edward In which state and labour of preaching he continued till the cruelty of the Papists cut him off as the history of his life and death compiled by that faithfull seruant of the Lord Iesus M. Iohn Foxe sheweth In all stops and stayes in his laborious calling he was much helped forward by a continuall meditation and practise of repentance faith in Christ in which he was kept by Gods grace notably exercised all the dayes of his life Euen in this meane time hee heard a Sermon which that notable Preacher M. Latimer made before K. Edward the 6. in which bee did earnestly speake of restitution to bee made of things falsly gotten which did so strike Bradford to the heart for one dash of a pen which hee had made without the knowledge of his master as full often I haue heard him confesse with plenty of teares being Clarke to the Treasurer of the Kings Campe beyond the Seas and was to the deceiuing of the King that he could neuer be quiet till by the aduice of the same M. Latimer a restitution was made Which things to bring to passe hee did willingly forbeare and forgoe all the priuate certaine Patrimony which he had in earth Let all bribers and poling Officers learne their lesson here But besides this our Bradford had his daily exercises and practises of repentance His maner was to make to himselfe a Catalogue of all the grosest most enorme sinnes which in his life of ignorance he had committed to lay the same before his eyes when he went to priuate praier that by the sight remembrance of them the better to stir him vp to offer to God the sacrifice of a contrite heart and to pray for pardon and the increase of grace to the detestation of sin and loue of obeying the good will of God His manner was this Hee vsed in the morning to go to the Common prayer in the Colledge where hee was and after that hee vsed to make some prayer with his Pupils in his Chamber But not content with this he then repaired to his own secret praier by himself as one that had not yet praied to his own mind for he was wont to say to his familiars I haue prayed with my selfe Let secure men mark this which pray without touch of brest as the Pharise did and so that they haue sayd an ordinary prayer or heare a common course of prayer without any thing els they thinke they haue prayed wel and as the terme is they haue serued God wel Let vs learne by Bradfords example to pray better that is with the heart and not with the lips alone Quia Deus non vocis sed cordis auditor est as Cyprian sayth that is Because God is the hearer of the heart and not of the voice that is to say not of the voice alone without the heart for that is but lip-labour This conscience of sin and exercise in prayer had Bradford cleane contrary to that cursed custome of those gracelesse men which doe ioy to make large accounts of their lewdnesse and do glory therein so feeding their delights with their liues passed as the dogge returneth to smell of his cast gorge and the horse to his dung such as the Prophet Esay 39. saith They declare their sinnes as Sodome they hide them not woe be to their soules Another of his exercises was his He vsed to make vnto himselfe an Ephemeris or a Iournall in which he vsed to write

same spirit which they had then wold they neuer haue consented to Transsubstantiation For with great admiration some of the Fathers doe say that the bread is changed or turned into the body of Christ and the wine into his bloud meaning it of a mutation or change not corporall but spirituall figuratine Sacramentall or mysticall For now it is no common bread nor common wine beeing ordained to serue for the food of the soul The Schoole-men haue vnderstood it as the Papists now speake of a substantiall changing as though it were no great miracle that common bread should now be assumed into that dignity that it should bee called Christs body and serue for a celestiall foode and be made a Sacrament of his body and bloud As before therefore I haue spoken Christs presence in the Supper I would wish that this Sacrament should bee esteemed and called of vs Christian men after Christs words namely the bread Christs body and the wine Christs bloud rather then otherwise Not that I meane any other presence of Christs body then a presence of grace a preseruer to Faith a presence spiritually and not corporally really naturally and carnally as the Papists doe meane For in such sort Christs body is onely in heauen on the right hand of God the Father almighty whether our faith in the vse of the Sacrament ascendeth and receiueth whole Christ accordingly Yea but one will say that to cal the Sacrament on that sort An obiection is to giue an occasion of Idolatry to the people which wil take the Sacrament which they see simply for Christs body as by experience wee are well taught and therefore it were better to cal it bread and so lesse harme should be especially in this age To this obiection I answere An answer that indéed great Idolatry is committed to and about this Sacrament and therefore men ought as much as they can to avoyd from occasion or confirming it But in as much as the holy Ghost is wiser then man and had foresight of the euils that might be and yet notwithstanding doth call it Christs bodie I thinke we should do euill if we should take vpon vs to reforme his spéech If Ministers did their dueties in Catechizing and Preaching then doubtlesse to call the Sacrament Christs body and to estéeme it accordingly could not giue occasion to Idolatrie and confirme it Therefore Woe vnto them that preach not There be two euils about the Sacraments which to auoyde the holy Ghost hath taught vs. For least we should with the Papists think Christs body present in or with the bread really naturally and corporally to be receiued which our bodily mouth where there is no other presence of Christs body then spirituall and to the faith in many places he kéepeth still the name of bread as in the Epistle to the Corinthians the tenth and eleuenth Chapters And least we shold make to light of it making it but a bare signe and no better then common bread the holy Ghost calleth it Christs body whose spéech I wish we would follow and that not onely as well to auoyde the euill which is now a dayes most to be feared concerning the Sacrament I meane of contemning it as also for that no faithfull man commeth to the Sacrament to receiue bread simply but rather yea altogether to communicate with Christs body and bloud For else to eate drink as Paul saith they haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lord bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christs body Another obiection of Christs presence in the Sacrament What saith one to call the Sacrament Christs body and to make none other presence then by grace or spiritually to faith which is of things hoped for and of things which to the bodily senses do not appeare is to make no presence at all or to make him none otherwise present then he is in his word when it is preached and therefore what néede we to receiue the Sacrament in as much as by this doctrine a man may receiue him dayly in the fielde as well and as much as in the Church in the celebration and vse of the Sacrament So this obiection I first answere that indeede neither the Scripture nor Christian Faith wil giue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christs naturall body in the Sacrament For it is in Heauen and the Heauens must haue it as saith Peter till Christs comming to iudgment except wee would denie the humanity of Christ and the verity of mans nature in him The presence therefore which we beléeue and confesse is such a presence as reason knoweth not and the world cannot learne nor any that looketh in this matter with other eyes or heareth with other eares then with the eares and eyes of the Spirit and of Faith Which Faith though it be of things hoped for and so of things absent to the corporall senses yet this absence is not an absence indéede but to reason and the old man the nature of Faith being a possession of things hoped for Therefore to grant a presence to Faith is not to make no presence at all but to such as know not Faith And this the Fathers taught affirming Christ to be present by grace and therefore not only a signification but also an exhibition and giuing of the Grace of CHRISTS body that is of life and of the seede of immortality as Cyprian writeth Wae eate Life and drinke Life faith Saint AVGVSTINE We féele a presence of the Lord by Grace or in Grace saith Chrystome We receiue the celestiall foode that commeth from aboue saith Athanasius We receiue the propertie of the naturall coniunction Athanasius Hylarius and knitting together saith Hillarius We receiue the nature of the flesh the blessing that giueth life in bread and Wine saith Cyrillus Cyrillus And else where he sayth that with the bread and Wine we eate the vertue of Christs proper flesh life grace and the propertie of the body of the onely begotten sonne of God which thing he himselfe expoundeth to be life Basilius Basilius saith that we by the Sacrament receiue the mysticall Aduent of Christs grace and the very vertue of his very nature Ambrosius Ambrose saith that we receiue the Sacrament of the true body Epiphanius Epiphanius saith we receiue the body or grace And Hierome saith that we receiue spirituall flesh Hieronimu which he calleth other flesh then that which was crucified Chrisostome saith Chrisostomus that wee receiue influence of grace and the Grace of the holy Ghost Saint Augustine saith that we receiue grace and veritie the inuisible grace and holinesse of the members of Christs body All the which sayings of the Fathers doe confirme this our faith and doctrine of