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A35740 The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French.; Tombeau de la messe. English Derodon, David, ca. 1600-1664.; S. A. 1673 (1673) Wing D1121; ESTC R9376 67,286 160

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by wicked men by Beasts and by Devils incarnate What necessity is there that it should be carried away by the Devil that it should be stoln burnt c. Can it be said that it is for the salvation of the soul of him that eats it But Reprobates as our Adversaries confess eat it too and the Faithful under the Old Testament did not eat it nor do the little children of Believers under the New and yet they are saved for all that Can it be said with Bellarmin and Perron that the host being eaten serves as an incorruptible seed for a glorious Resurrection But the Faithful of the Old Testament and the little children of Believers under the New will rise again gloriously though they never participated of the Eucharist And St. Paul tells us Rom. 8. that this seed of the resurrection of our Bodies is not Christs flesh but his Spirit in these words If the Spirit of him that raised up Jesus from the dead dwell in you he shall also quicken your mortal bodies by his Spirit that dwelleth in you 21. Lastly The holy Scripture is clear in this matter for Jesus Christ is asceuded into heaven Acts 1. And the heavens must contain him until the time of the restitution of all things Acts 3. and he himself saith I leave the World and go to the Father St. John 16. The poor ye have always with you but me ye have not always St. Matth. 26. To which may be added what Jesus Christ saith St. Matth. 24. viz. In the last days false Prophets will come that shall say Christ is here or there and that he is in the secret chambers or Cabinets which cannot be but by the doctrine of the Romish Church which puts Christs body in divers places and shuts it up in several Cabinets on their Altars and it is very remarkable that in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the Cupboards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly a Cupboard to keep meat in CHAP. V. Against the adoration or worshiping of the Host 1. AGainst the adoration of the host I form three Propositions The first is this We are not obliged to adore or worship God every where or in all places where he is at least not with external adoration but we are only obliged to worship him in all places where he appears in his glorious Majesty The first part of this Proposition viz. That we are not obliged to worship God in all places where he is appears by the practice of all Christians For God being every where and consequently in Stones Trees Beasts Devils and all other Creatures there is no man so extravagant as to fall on his knees before a Tree an Ass or a Devil that he may worship God in them who is as really present in them as he is in heaven 2. The second part of this Proposition viz. that we are only obliged to worship God both with internal and external adoration in all places where he appears in his glorious Majesty is proved first by the commands which Jesus Christ gave his Apostles when they asked him how they should pray for he answers them thus When ye pray say Our Father which art in Heaven St. Matth. 6. St. Luke 11. Why doth he say which art in heaven and not which art on Earth or in the Sea or in the Air seeing God is equally in all these places but only because God appears in heaven in his glorious Majesty and there crowns all the blessed Spirits with his glory Secondly When God appeared to Moses in the burning bush which was not consumed he said to him Take thy shoes from off thy feet for the place where thou standest is holy ground Exod. 3. Why is this ground called holy and Moses commanded to approach it with reverence submission and adoration seeing any other ground is equally Gods creatures and that he is equally present every where but only because God did manifest somewhat of his power and glory in that place by causing the Bush to burn without being consumed Thirdly Joshua and the Israelites did prostrate themselves before the Ark of the Covenant Joshua 7. 6. because God appeared there in a peculiar and glorious manner for from the Mercy-seat which covered it he gave his oracles and made known his will Exod. 25. 22. Numb 7. Fourthly When the Priest celebrates Mass a little before the consecration he recommends the sursùm corda that is the lifting up of their hearts Why the lifting them up seeing God is equally both above and below but only because God appears above in heaven in his glorious majesty and consequently it is thither that we must direct our Vows our Prayers and our Worship 3. The second Proposition is this We are not obliged to adore Jesus Christ in the water of Baptism though he be really there in regard of all that is adorable in him The first part of this Proposition viz. That we are not obliged to worship Jesus Christ in the Water of Baptism is chiefly proved by the practice of all Christians for no man ever fell on his knees before the Water of Baptism and adored Jesus Christ in it at least not with external worship which is only here intended and doubtless the reason is because Jesus Christ discovers no beam of his glory there nor doth he appear in the Water of Baptism any more then in other waters so that as we are not obliged to worship God save only where he appears in his glorious Majesty as hath been proved so neither are we obliged to worship Jesus Christ but only where he discovers some beam of his glory which he doth not in the Water of Baptism 4. The second part of this Proposition viz. That Jesus Christ is really present in the Water of Baptism in respect of all that is to be adored in him is proved thus All that is of it self adorable in Jesus Christ is either his Godhead or his divine Person or his divine Attributes As for his Godhead seeing it is really every where it cannot be denied but that it is also in the Water of Baptism As for his Person seeing it is divine and eternal and infinite it is really every where and consequently in the Water of Baptism and as for his divine attributes seeing they are not really different from the Godhead or the person of Jesus Christ it necessarily follows that seeing the Godhead and Person of Jesus Christ are really in the Water of Baptism his divine Attributes must really be there likewise 5. The third Proposition is this We are not obliged to adore Jesus Christ in the host though he be really there in respect of all that is to be adored in him viz. in respect of his Godhead his divine Person and his divine Attributes yea though he were there invisibly in respect of his Manhood too The principal reason of this hath been toucht upon already viz. That as we are not obliged to worship God
nothing in the host it will love in heaven and love nothing in the host it will see in heaven and see nothing in the host But if Christs Manhood can act in the host as it doth in heaven then it will follow that it will open its eyes and move its feet in a point because according to our Adversaries it is whole and entire in every point of the host And being as they tell us God can as easily put the whole World into a point as he doth the whole Manhood of Christ into a point of the host it will follow that all the parts of the World existing in a point may do in it all those actions which they now do in a vast space as the parts of Christs Manhood existing in a point of the host can do in it all those actions which they do in heaven and so in a less space then is occupied by a grain of Corn the Sun may move from East to West the Sea may have its flouds and ebbs and the English may have a Sea-fight with the Spaniards In a word A Sparrow may easily swallow all the World seeing the World will not occupy so much space as a grain of Corn doth and yet the World which it shall swallow will be as great as it is at present even as Christs body in the host is as big and as tall as it was on the Cross as our Adversaries affirm 17. The ninth Argument is this As a body cannot be in a place except it be produced there or that it comes or be brought thither from some other place so a body cannot cease to be in a place without being destroyed or going to some other place and consequently if Christs body ceaseth to be in the host after the consumption of the accidents it must necessarily either perish or go to some other place But Christs body cannot perish for Jesus Christ dieth no more Rom. 6. And Christs body goes to no other place for if it should go to any other place it would go to heaven But it cannot go to heaven because it is there already and a man cannot go to a place where he is already Therefore Christs body doth not cease to be in the host Whence it follows that either Christs body still remains in the host and that it is impossible that should be consumed or else that it never was in the host But every one knows by experience that the hosts are eaten and consumed and that Christs body cannot be there after the consumption of the accidents of the bread Therefore it never was in the host 18. The tenth Argument is drawn from hence That the pretended presence of Christs body in the host destroys the nature of Christs body thus The properties of a Species are incommunicable to every other Species For example The properties of a man are incommunicable to a beast for seeing the properties flow from the essence or are the very essence it self it is evident that if the essence of a Species be incommunicable to another Species then the properties of a Species are also incommunicable to another But the body and the Spirit are the two Species of substance Therefore the properties of the Spirit cannot be communicated to the body as the properties of the body cannot be communicated to the spirit But there are two principal properties which distinguish bodies from spirits The first is That spirits are substances that are penetrable amongst themselves that is may be together in one and the same place but bodies are impenetrable substances amongst themselves that is they cannot be together in one and the same place The second is That bodies are in a place circumscriptively that is all the body is in all the place but all the body is not in every part of the place but the parts of the body are in the parts of the place but spirits are in a place definitively that is all the spirit is in all the place and all the spirit is in every part of the place because a spirit having no parts must necessarily be all wheresoever it is Whence I form my Argument thus That doctrine which gives to a body the properties of a spirit changes the body into a spirit and consequently destroys the nature of a body seeing properties cannot be communicated without the essence But the doctrine of the pretended presence of Christs body in the host gives to a body the properties of a spirit because it affirms that the quantity of Christs body penetrates the quantity of the Bread and is in the same place with it that all the parts of Christs body are penetrated amongst themselves and are all in one and the same place and that Christs body is all in all the host and all in every part of the host Therefore the doctrine of the Romish Church touching the pretended presence of Christs body in the host destroys the nature of Christs body 19. The eleventh Argument is drawn from hence That Jesus Christ being sate at Gods right hand is in a glorious estate and yet the doctrine of the pretended presence of Christs body in the host subjects him to divers ignominies viz. that his body goes into peoples bellies and amongst their excrement that it is subject to be eaten by his enemies yea by Mice and other Beasts Hear what Claude de Xaintes a famous Romish Doctor saith of it Repet 5. Chap. 2. Of all these we exclude not one from the true and corporal receiving of the Lords fl●sh in the Sacrament let him be Turk Atheist Infidel or Hypocrite yea though he should be the Devil himself incarnate It is also subject to be stoln for about 25 years since a Thief was executed at Paris for stealing out of a Church the Chalice and this God in it and the Priest went to the Prison in his sacerdotal Ornaments and falling on his knees before the Thiefs pocket pulled his God out of it And as it is a God that cannot keep himself from being stoln so neither can he keep himself from being burnt as it appeared when the Palace-Hal at Paris was burnt In short The host or God of the Mass hath been seen in the hands of one possessed by the Devil and consequently in the Devils power yea there are charms made by the Romish Priests to compel the Devil to restore God to them A horrible and prodigious thing to put God into the Devils power and into a capacity of being eaten by the Devil incarnate especially seeing he is now glorious in heaven 20 The twelfth Argument is drawn from hence That God doth no miracles without necessity But what necessity is there that he should do so many miracles in this Sacrament viz. that accidents should be without a subject that the Bread should be converted into Christs body which is already that Christs body should be in a point and in a hundred thousand places at once What necessity is there that it should be eaten