Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	prayer_n	6,254	5	6.1558	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

this ordynaunce to praye and say masse for the deade thoughe those thynges be not expresselye sette forthe in scrypture But Tertulian shall speake once agayne wyth these Tertulia li. de exhorta ad castitatem wordes Et iam repete ad deum ꝓ cuius spiritu postules pro qua oblationes annuas reddas Stabis apud deum cum tot vxoribus quo● illas oratione commemoras offeres pro duabus commemorabis illis duas per sacerdotem c. And nowe remember for whose soule thou mayest make petytyon to God for whyche wyfe thou mayeste rendre yearelye sacrifyces Thou shalte stande afore god wyth soo manye wyues as thou doeste remember in thy prayer and thou wylte offer for them bothe and thou shalte remember them two by the preist Fynally in Tertulian demonog an other boke Enim vero pro anima prioris vxoris orat refrigerium interim postulat in prima resurrectione consortiū offert ā nuis diebus dormitionis eiꝰ For soth the husbande dothe praye for the soule of his first wyfe and he desireth a recreation refresshynge or a coolynge for hir in the meane season and felowshippe in the first arising vp and he offreth sacrifice Obites or yeres mīdes yerely at her obite or the tyme of her dyenge and decesse lo good reader the custome to haue dirige masse ones in the space of an yere A booke called epi●ome cronicon falsely saith that one Pelagius a bysshoppe of Rome dydde ordeine that masse sholde be sayde for the dead for he was ●52 yeres after Christes byrth for the dead is no newe inuention nor of late sette vp by couetous preistes as many couetous and enuious persons saye but a thing obserued alwaye euen from the holy apostles tyme tyll oure dayes and therefore it muste neades be a good and a godly custome For as Tertulian saith We maye prescribe againste all heretikes holdyng the contrary agaynst whom iudgemente is giuen afore Id esse uerum qui cunque primum id esse ad ulterum quodcumque posterius That to be true what so euer is first that to be counterfait or forged what so euer is that commeth Dionisius lib. de eccl hierar ca. 7. after Saint Dionise Paules scoler thus writeth also of the prayenge at masse for the dead Sanctorum preces etiam in ista vita nō This came vp in the traditiō of the apostles as s Dionise testifieth tantum post mortem prosunt ijs so lis qui digni sunt vt pro eis sanctae preces fiant nempe fidelibus That is holy mens prayers ye in this lyfe and not only after death do profitte them onely whiche are worthye that holye prayers shuld be saide for them sothelye for the faithfull as Damascene recytyng these wordes doth expound them Againe this sainte speakynge of Sermone de mortuis the bysshops or preistes prayenge for the dead at dirige masse saith after this maner Inter praecandū igitur oratur diuina bonitas ut cuncta defuncti peccata dimittat per humanam infirmitatem admissa Damas eumque in luce collocet regione viuorum in sinibus Abrahae Isaac Iacob in loco vnde aufugit dolor tristicia gemitꝰ While the preiste doth praye for the dead the goodnes of god is praied vnto the he wolde forgiue the deade all his synnes commytted by mans infirmitie and that he wolde sette hym in lyght and in the region of the liuynge persons in the bosomes of Abraham Isaac and Iacob in a place frome whense is fleed heuynes That is in heauen sadnes and waylynge Thou doest le saith s Damascen reciting these wordꝭ o aduersary by what meane Dionisius confirmeth praiers to be very profitable for them which are departed in a holy hope Damas sermone pro defunctis This aunciente doctour Damas reherseth s Gre. Ieroms masters wordes writtē in a certeine oratiō of the funerall exequies for hys mother whiche are these Diuitias igitur quae in nostra potestate fuerūt partim dedimꝰ partim daturi sumus anniuersarios illi honores memorias exhibituri Therfore sith by praiers and masses my mothers dolour may be eased for that he saide afore we haue partely geuen already and partely wyl geue these goodes which were in our power I wil geue to her that mē may behold yerely honours memories Thou seest saith Damas that he cōfirmeth our opiniō allowīg sacrifices yerely remēbraūces to be made for thē which are departed in god while he callethe them good holy Moreouer s Dama doth alledge a very plaine sentēce of one Grego Nyssene saint Basyls brother which is this Nihil absque vtilitate a predicatoribus discipulis Christi est traditum in omnibus ecclesijs predicatum Res autem modis omnibus est utilis Gregorius Nyssenus saithe that the apostles dyd preache and teache ī all churches that we shulde pray at masse for the dead as Damascen Chrisostom Tertulian and diuers other do say they dydde deo in primisgrata indiuinis praeclarisque operationibus eorum qui in recta fide discesserunt manifestam facere memoriam That is in englysshe There is nothinge taughte or delyuered by tradition and preached in al churches of the preachers and disciples of Christ without profitte but it is a thinge by alwayes profilable and to god chiefly thankefull or acceptable to make a manifest memory of thē that haue departed in a ryghte faith in the diuine and very noble workes What els good reader I besech the ment this great clerke and aunciente father by these dyuyne and very noble workes than dirige masses and other lyke prayers offred to god for them whiche dyed in a true faith The apostles of Christ the truth and to whome the holy goost the spirite of the truth It is a traditiō of christes apostels to pray for the dead at masse as G. Nyssene saith Damascene doth affirm that they lerned it of Christe dyd teache all truth accordinge to christes promysse taughte this lesson and the same is preached in al churches Thou doest beleue that infantes or yonge children ought to be baptised and that baptisme auaileth them thorough the fayth of the church to the attainemente of remyssion of originall synne grace and glorye and yet that can not be proued by any scripture sufficientlye but it is a tradytyon of christes apostles left to the church De eccle hiera Origene ii 6. in epist Rom. without writing as saint Dionise Paules scholer affirmeth and Origen with many other Why therfore doest thou not beleue that the masse is a sacrifice propitiatorie and profitable both to the quicke and the deade for as muche as the holye apostles hathe taughte the church aswel the one as the other They whiche denye that chyldren shulde be baptised because there is no plain scripture for it are coūted heretikes of the sect of the anabaptistes

the storie maketh mention Doth not euen so at this our time Martin Luther and his scholers whiche deny the masse to be a sacrifice whan the apostles taughte the cleane contrary as I haue afore declared largely S. Dioni lib. de caelesti hierarchia Ca. I Dionise Paules scholer teacheth vs an other lesson how we shulde study scripture whom we shuld folow in the vnderstādyng of it his wordes are these Ad sāctissimarū scripturarū intelligentias prout illas a patribus accepimus contuendas pro viribus pergamus Lette vs procede to loke on the vnderstandynge of the moost holy scriptures accordynge to oure strengthe or power as we haue harde or receaued of the elders Do we not here see that this father whiche was a greate philosopher and verye well learned in dyuers knowledges afore he was conuerted by saint Paule was taught the fayth by hym wolde not presume to studye the scripture without the doctours and elders bokes whiche he studied to vnderstande it Therefore if thou wilte study the scripture to profyt therein reade saint Austens bokes sainte Ieromes Chrisostoms Ambroses Cyprians and suche other whiche do sincerely truely and catholykely expownde the scriptures to the auauncinge of the truth and the thrustynge downe of errours and heresie Preistes of Cesarea cappa docie coulde not be persuaded to leaue the faith Q● eis suffecerint ad vtilitatem sui antiquae patrum narrationes velut quaedam turres murum fidei indeclinabilem Triper Histo li. 7 Cap. ●6 seruauerunt Bycause the aunciēt expositions of the fathers sufficed them to their proffitte and dydde kepe lyke as certaine towers the wall of faith vpright And where men saie that god is as lyberall now as he was in the apostles tyme to them and therefore he can geue euen nowe also the holye ghost to euery man and woman for the vnderstandynge of his worde the scripture I graunte that god is nowe as lyberall in dede as he was thā but yet thervpon it foloweth not that he dothe nowe geue the spirite of knoweledge in the holye scripture without all laboure and why god did geue to fysshers his holy spirite to vnderstand the scripture studye as he then dydde to his apostles to confounde the greate clerkes and lerned men by the simple and vnlearned fysshers and by ther teachyng to conuert to the faith the hole world that thereby his almighty power might be knowen his blessed name glorified the vertue of his sonnes deathe christ our sauiour estemed y● cause as in dede it was of that so great a myracle This I saye was the cause whye at the begynnynge of christes religion and fayth rude fysshers hadde geuen them suche knoweledge in the scripture without all labour and study geuen to it of their partes God thē shewed hys greate lyberalytye in feading fyue thousande men besyde women and chyldren with fiue barly Io. 6. loues and two fysshes as sainte Iohan testyfyeth but shal we therfore loke for anye lyke thinge now in oure dayes Chryste at that tyme dydde worke dyuers myracles whych he worketh not at this tyme nor neuer wyll hereafter He is therein lyke to one that plantethe yonge trees or setteth herbes whyche while they be tendre and yonge not yet well rooted in the earthe he often watereth but after they are growen vp and haue taken well rootes than he ceassethe waterynge them so christ A similitude oure sauyoure when he planted the faythe at the fyrste dydde water it wyth sundrye and dyuerse myracles and whan he sawe it well and surelye rooted in mens hartes than he lefte waterynge it with myracles Therefore let vs not looke to receaue the holye goost to teache vs the scryptures and the vnderstandynge of them wythoute oure studye and labour as the apostles ones dydde by miracle for the cōuersion of the worlde to the faith but let vs learne it of the holy doctours and of the preistes which are learned and whose office it is to teache the vnlearned multitude as witnesseth the holy prophet Malachias saieng Labia Malach. 2. sacerdotis custodiunt scientiam legem requirent ex ore eius quia angelus domini exercituum est That is The preistes lyppes do kepe cunnynge and the laye people shall often seke or demaūd of his mouth the lawe for asmuch as he is the messanger of the lorde of hostes that is of aungels whiche are called the hoostes of heauen Aeto 20. Heb. 13. He is sent by goddes assignement to teache the vnlearned and doth take charge of theyr soules as the scripture in manye places wytnesseth Nowe I wyll shewe the holy doctours myndes in this our cōtrouersye sens we ought to folowe their iudgement in the vnderstandynge of the scriptures as I haue nowe declared that by thē we maye perceaue which doctrine is true and catholique and which is false and hereticall I wyll yet recite here but a certaine of the most auncient and eldest writers on the scripture for the yongest almost The olde doctours sayeuges of thē shal be about nyne hundred yeres olde because men saye that the sacrifice of the masse was inuēted of late and set vp by preistes coueteousnes for lucre that they maye se theyr folye and forsake it in tyme leaste it at the length as it must neades brynge them to vtter confusion in bodye and soule But to the rehersal of the olde writers in this matter amonge the whiche Theophilactus shall occupy the first place sayeng Quaere● Theophilac In Heb 10 aliquis num ipsi sine sanguine immolamus Ita quidem sed Christi tunc reminiscimur obitus vna nobis est immolatio nō multae quandoquidem est ille semel oblatus eundem enim semper offerimus vnus est enim sanguis semel effusus Vnum est corpus nō multa quiuis fuerit pro multis oblatum item vna est quae offertur hostia Hanc namque semper ut praesentem offerimus That is Some body wyl demaunde wether we do sacrifice without bloud or no we do so surely but then we remembre Christes death and we haue one sacrifice not manye for as moche as Christe also hath bene ones offered in sacryfyce for we offre alwaye the sam● the bloude is one shedde ones The body is one not many thoughe it bathe bene offered vp in sacryfyce for manye and also the hoste is one which is offred For we alwaye offre that same as present hitherto Theoph. No man can desire playner wordes than these are of this greate clerke to proue that the masse is a sacrifice Rupert also confirmethe this saieng Quotidie in altari sancto Lib. 1. comēt in Dani. ca. 14. oblationes eius sacrū celebramus mysteriū We do daiely celebrate in the holy aulter the holye mystery or sacramēt y● sacrifices of christ Fulgentius whiche was aboue a M. yeres sence agreeth with Fulgentius li. 2. ad Monimū this verity

do go in this the apostles cannon or rule sette forth for that verye same thynge But yet ones more lette vs se what the apostles haue sayde in this matter which thus doth speake Si quis episcopus Canone 2. aut presbyter aut diaconus aut quilibet ex sacer dotali catalogo facta oblatione non communicauerit aut dicat causam vt si fuerit rationabilis ueniam consequatur aut si non dixerit communione priuetur tanquam quipopulo causa laesionis extiterit dans suspicionem de eo qui sacrificanerit quod non recte obtulerit That is in oure englysh tongue If anye Bysshoppe or preiste or deacon or who thou wylte of the numbre of preistes or spirytuall men shall not receaue his housle whan the sacryfyce is offered eyther lette hym tell the cause thereof that yf it be reasonable he maye gette pardon or yf he do not shewe the cause wherfore he dyd not receaue his communion at masse let hym not haue his housell lyke as he which gaue an occasiō of harme or hurte to the people geuyng to thē a suspicion of him which dyd offre sacrifice that he did not offre or make sacrifice well ynoughe or after a ryght fasshyon Hytherto the apostles of our sauiour christ in theyr boke of canons or rules whose wordes are so playne clere vppon oure syde agaynst Marten Luther and his scholers that nothyng can be more plaine Therfore let Luther go wyth his fonde wycked dyuelly she heresye agaynst the sacrifice of the masse good Christen reader folowe christes and his holye apostles Doctryne so clerely makynge for this truth Moreouer s Audrew one of the apostels dyd offre christes Saynt Andrewe at masse offred sacrifice bodye in sacrifice at his masse as he sayde hym selfe to Aegeas the tyraunt Philaletus testifieng that wrytting the apostles lyues whose wordes are these Ego omnipotenti deo omni die sacrifico non thuris fumum nec hircorum aut tautorum sanguinem sed immaculatum agnum quotidie in altari sacrifico I do sayth he make sacrifice euery day to god almightye not offering in sacrifice smoke of Frankynsence nor the bloud of goates or of bulles but I offre in sacrifice daylye on the aultare the vndefyled lambe Be not these manifest wordes and inough to satisfye euery man beynge not ouer moche geuen to the blynde errour of Luther Saynt Clement whiche S. Clemēt was a companion of Paules in teachyng the gospell of Chryste vsed this fourme as Bassario testifieth when he dydde saye masse Rogamus ut mittas domme spiritum Basssario libri de sacramento altaris sanctum tuum super hoc sacrificiū qui efficiat hunc panem corpus Christi tui quod in calice est sanguinē filij tui That is We beseche the o lorde to sende thy holy spirite vpon this sacrifice whiche maye make this breade the bodye Saint Clement Paules companyon maketh mention of th● masse as we reade in the .lxxiii. canon therefore it is no new thinge as Luther sayth it is of thy christe or annoynted that thynge which is in the cuppe or chalyce the bloud of thy sonne Here we se that saint Clemēt whiche was instructed by the apostels in Christes faith religion toke the masse to be a sacrifice Whether is he more of credence or Martyn Luther Nowe t● make ones an ende of the prouynge the truth I wyll reherse the auncient doctours sayenges in this matter and that done I wyll aunswere to the scriptures wrested frō their true sense to the mayntenaunce of this heresy by Martyn Luther his scholers ¶ What the doctours haue said in the matter of the sacrifice of the masse here it appeareth euidently Interroga obsecro generationem pristinam praeparate ad inuestigationē yatrumtuorū Iob. 8. and also that we ought to beleue them agremge together in any thynge touchyng our faith for because than they erre not THe scripture is very hard to be perceiued Ne transferas termin●s antiquos quos fecerunt patres prou● 23 as s Peter saith in his second epystle though it seme or be iudged neuer so plaine and easye to some men whiche in verye dede are not learned therein and therfore it is not conuement that euery man do vnderstande it after his owne fansie for that hath bene and yet is the cause of many errours but we The scripture is hard to be vnderstande and the true sense of it must be learned of the holy doctours muste leaue and cleaue to the aunciente doctors expositions made and publisshed therevpon For as god chose them to be doctors and teachers of his worde and gaue to thē his holy spirite which now these dayes many do arrogantly callenge but vntruely euē so they dyd spende theyr tyme whollye in praier and studieng the scripture that thereby they myghte atteyne the true sense thereof But ye will saye to me as many fonde people are wont to say may not god now giue to men the spirite of truth as he dyd to the apostles or els to the doctours of the church Is he not nowe both as stronge that he can do it and also as kynde and liberall that he wyll do it as he was before our tyme To that blynde reasons I aunswere that god can do it if he lyst but he can do many and sundrye thynges whiche he wyll neuer do For he can make this man a kynge reysynge hym as Dauyd sayeth a poore man from the donge hill and that man a byshoppe whiche he wyll neuer do The thinges whiche he doth are euer done in a semely ordre as Paule affirmeth Nowe an ordre Rom. 13. requireth that in Christes church some shulde be teachers and some learners some maisters and some scholers as in mannes bodye to the whiche Paule compared the 1. Cor. 12. churche some membres haue one office and workynge and some an other and not all one office The eyes do se the eares heare so the doctours seyng the truth do teach and the learners doo heare theyr lessons Therefore god made not Saint Iames the thirde chapter exhorteth men not to coue●te the office of a teacher for the danger therof Math. 15. all men indifferently doctours as nowe men wolde be foule deceauynge both themselues and also many other while they beynge blynde do leade the blynde and falle thereby bothe together in to the denne of erroure and damnacion but as Paule saith he gaue to the instructynge of hys people some apostelles some prophettes some euangelystes some shepeherdes and some doctours and therefore our sauiour sayd to hys disciples Vobis datū est nosse mysteriū regni dei It is geuē not to Luc. 8. all men but to you to knowe the mysteries or secretes of the scrypture the knoweledge of the whiche is the keye of heauen gates Dydde not god appoynte Esdras to teache the lawe to the people as we reade in the scrypture

sacrifices saienge moreouer Ferme non reperitur sacerdotalis muneris mysterium peragi quod non compleatur in consummatione diuinissimae eucharistiae ad vnā perficiente sacrificio collectionē The mysterye or secrete of a preistes office is welnygh not founde to be made perfit or done throughly whiche shulde not be finisshed in the perfourmynge of the sacramant of the aulter mooste diuine or perteynyng to god while the sacrifice doth accomplysshe or bring to a point men to one gatherynge together Doest thou not se christē reader that this holy man sainte Paules disciple calleth the blessed sacramente of the aulter most diuine godlye or pertaynynge vnto god and yet men of oure dayes are not ashamed to call it an ydol Also this aunciente father calleth the masse a sacrifice and that also which maketh the people for whom it is offered and which do worthely receyue it one together in christ through perfit charitie concord Wherefore euery good christē mā ought rather to geue credence to this doctours iudgemente and al the other rehersed afore in this boke than to one Martyn Luther and his secte or folowers But now I wyll shewe what the same writers or at the leaste some of them saye concerninge that pointe which is nowe moost amonge men in controuersie that is whether the masse be a sacrifice propitiatorie or appeasynge goddes wrathe againste synnes and makynge hym mercyfull to vs so that it be auayleable and profitable bothe for the quick the dead or no. That it is so this chapter nexte here ensuynge shall proue sufficiently to persuade all them whiche are blynded wyth affection towarde the contrary opinion to beleue no lesse vndoubtedly and stedfastlye ¶ That the masse auayleth both the quyck and the deade for the appeasynge of gods dyspleasure taken for synne and the purchasynge of his mercy also SAynt Austen maketh mencion of a August de eiui dei lib. xx cap. 8. wonderfull myracle whiche was done by a preistes praiers masse Wherebye we maye perceaue of what great force strēgth the masse is therfore I wyll recite his wordes breifly whiche are euen these Vir Tribunitius qui apud nos est habet in territorio Fussalēsi fundū cubedi appellatnm vbi cum afflictione animalium seruorum suorum domum suam spirituum malignorum vim noxiam perpeti cōperisset rogauit nostros me absente presbyteros vt aliquis eorum illo pergeret cuius orationibus cederent perrexit vnus obtulit ibi sacrificium corporis christi orans quantū potuit vt cessaret illa vexatio deo protinus miserante cessauit That is to saye A man bearynge the tribunes office at Rome whereby he had cheife iurisdiction amenge the commons whiche is with vs hath in a territorie or a countreye of fussalence a soyls named cubedi where after he perceyued by experience throughe the tormentynge of his beastes seruauntes that his house suffred violence hurtefull of the yll spirites he beseched oure preistes whā I was absente that some of them A greate myracle wrought of god by the masse wold go thither by whose prayers they shulde departe thence One wente he offred there the sacrifice of Christes bodye prayenge as muche as he coulde that that vexation shoulde ceasse wythoute taryenge it ceassed god hauynge pitie Dothe not this place proue the masse to be a sacrifice propitiatorye sythe by the offerynge of Christes bodye in sacryfyce at it goddes wrathe towarde thys man To. Io. ser 28 de uerbis d● secundii Lucam and hys seruauntes conceaued for their synnes whereby the deuell hadde suche power on them was pacified and appeased Agayne saynte Austen thus writeth after many wordes spoken of the sacrament of the aulter Tu audis ꝙ quotienscumque offertur sacrificium mors domini resurrectio eleuatio 1. Cor. 11. eius significētur remissio peccatorum panem istum vitae nostrae quotidianum non assumis Qui vulnus habet medicinā Note this reader requirit Vulnus est quia sub peccato sumus Medicina est caeleste et venerabile sacramentum Hactenus ille In englyshe this it is Thou doest heare that as oftē as the sacryfyce is offered our lordes deathe resurrectyon and lyftynge vp of him on the crosse are signified and represented and also forgyuenes of sinnes and doest not thou receaue this daylye breade of oure lyfe He whiche hathe a wounde dothe seke often a medicine The wounde is for as moche as we be vnder synne the honourable and Christes body in the sacramente is honourable against Luther Ihon Fryth heauenlye sacramente is the medicine Nothynge can be moore euidentlye spooken for the sacryfyce of the holye masse that it is a sacrifice propytyatory curyng mannes woūdes that is to say his sinnes and that also by the ordinaunce of Christe commaundynge it to be done for a remembraunce of hys death and rising againe It foloweth in the same sermon of sainte Austens Cum tractarem de sacramentis Sermone ●8 de verbis d. secun Lucum dixi vobis ꝙ ante verba Christi quod offertur panis dicatur ubi Christi verba fuerint deprompta iā non panis dicitur sed corpus Christi appellatur Whan I dyd entreate of the sacramentes saieth Austen I telled you that afore Christes wordes pronounced of the preiste that the whiche is offered in sacrifice is called bread after Christes wordes be spoken it is not now named bread but it is called christes body This sainte Austen dothe set forth bothe the sacryfyce of the masse and also that by the strenght force of christes wordes which he spake at his laste supper institutynge the masses sacrifice the breade is turned Transubstantition into Christes very bodye and after loseth the name of breade Moreouer sainte Austen thus writeth De ciui dei li 20. cap. 25. in an other place of this matter Omnes qui offerunt profecto in peccatis sunt pro quibus dimit tendis offerunt ut cum obtulerint acceptumque deo fuerit tunc dimit tantur That is to saye in englysh All men whiche do offer sacrifice forsoth they are in synne for the whiche to be forgiuen they offre Note this dilygently reader sacrifice that whan they haue offred sacrifice and that is accepted of god than their synnes shoulde be forgyuen them These wordes are inoughe to stoppe all mennes mouthes that they maye haue nothinge hereafter to speake against this holye sacryfyce of the masse but that it is a sacrifice obteyning of god remyssion of synne This ment saint Poule the fifte chapter to the Hebrewes sayenge that a byshoppe or a preiste is chosen ordeined to offre gyftes as praier and lyke thinges sacrifices for the lynnes of the people With the whych saynt Chrisostome agreeth Chrisostom in missa sua saienge Idoneos nos redde domine ad inferenda tibi dona sacrificia spiritualia pro nostris peccatis