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	john_n	truth_n	8,102	5	6.1149	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

the scripture But the Hebrewes who had the benifice of Gods word cleare and open did sinn more greuosly in their vnbilefe committing Idolatry and blasphemy than the heathen For it was euen as he that seith the ditch and yet of purpos and willingly falleth in to it It is plaine that he doth moch more sinne who hath thexpresse commandment of the lord and knoweth his will and noth withstanding yet doth against such commandement and will than he that knoweth it not Luc. 12. as the Sauior saith in S. Luke That is to say the seruant that knoweth the will of his master and doth it not shall be worthily beaton with many stripes but the seruant that knoweth not the will of his lord and doth it not shall be beaton too but not so moch as he that knoweth it And for this caus the Hebrewes whan thei worsshipped the calff in the desert they did moch more greuosly sinn than the heathen who did honor the Idols for so moch as that not long before thei were cowncelled by God him selff who gaue them the lawe and commanded them that thei shuld not make any ymage to honor and yet thei made it against Gods expresse commandment And so as many other times as thei haue committed Idolatry as we haue in the bookes of the Kings and of the Prophetes thei haue moch more offended God and more greuosly sinned than the heathen And the Idolatry and vnfaithfulnes of his own peple was more abhominable in Gods sight and did more prouoke him to anger than that of the heathen And for this caus also thei were more threatned than the ame heathen And how many scorgis how many ouerthrowes haue thei suffred for the sinn of vnbilefe and Idolatry The 10. tribes of Israell for what caus were thei so offt by God scorgid and at the last berefft of their right 4. Reg. 17. and by Salmanasar King of the Assyrians led in to continuall bondage as it is writton in the boke of the Kings but only for Idolatry The tribe off Iuda how many wayes was it striken as well off their borderers that is off their next neighbors as affter by a peple that came farr off as the Caldees and the Assyrians were why was it sent in to exile to Babylone Why was the temple destroyed and euery thing ouerthrowen but only for their Idolatry Be caus thes things be knowen I doo not labor to recite the stories where thei be writton and therfor I passe them ouer Exod. 32. Deut. 4. 2. Parali 7. Ierem. 43. 44. Esa 65. Ezech. 9. and. 43. Exod. 4. Deut. 7. 3. Reg. 14. Ezech. 8.20 4. Reg. 23. How offten hath God threatned the ouerthrowe to Idolaters Loke in Exodus in Deuteronomy in Paralipomenon in Ieremy in Esay in Ezechiel and in very many other placis of the Prophetes Idolatry in the scripture is called abhominacion becaus God hath it most chefely in hatred Loke in Exodus in Deutronomy in the 3. boke off the Kings where Achias the Prophet foretelleth the exile and sparkeling off the tribe off Israel for Idolatry and also in Ezechiel In all thes places the scripture calleth Idolatry Abhominacion becaus that God as we haue sayd hath it in meruelos hatred This fowndacion being laid that God hath chefly in hatred Idolatry in what so euer sort it be done but moch more in his own peple than he had in the other And this becaus his peple had the knowlege off God and were taught with his word the trew worship off God that is to say how thei ought to worship him and honor him the other peple were not soo the which sinned by ignorans It doth fitly folow also that iff there shall be fownd Idolatry among the Christians who be now Gods peple that that shal be more abhominable before God than any other not only of the heathen but also of the Hebrewes For where as the knowlege off God and off his trewe worship is gretter and the trowth is more manifest in that place Idolatry and vnbilefe be greater sinnes and gretter abhominacions before God than where there is not so moch knowlege nor the truth so open But who dowteth that there shuld not be in the Christian peple a greater knowlege off God and off his trew worship and off Christ who is the truth it selff by the witnes off him selff the which saith in S. Iohn I am the way Iohn 4. the truth and the liffe than in any other peple and nacion doth not he witnes the truth talking with the Samaritane as Iohn writeth that the Christians that is to say the peple gathered to gether of by leuing Iewes and heathē which we be turned to Christ by Gods grace shuld be the trewe worshippers that shuld worshipp the father in spirite and truth Haue not we more knowlege of God hauing greater knowlege of Christ by whom God is truly knowen than the Hebrewes who will dowt this but he that knoweth not what Christ is Also this time is compared to that of the lawe vnder the which the Hebrews were as the day is to the night For thei had the flesshly worship that is to say thos sacrifices and nōber of ceremonies and we haue the spiri●…uall Coloss 2. Thei had the shadows and we haue the body as Paul saith to the Colosseis The knowlege that thei had was dark becaus it was shadowed with figures and certen veales or couerings owrs be clere bare and open wee doo better knowe Gods benifites thorow Christ than thei how sinnes be forgeuen vs how we be Iustified and saued Now we knowe that Christ is deade for our sinnes Rma 4. and is risen again as Paul saith for our rigthuosnes We know that he suteth at the right hand of God and where he is there we shal be Iohn 12. as he witnesseth in Iohn And of this we be sure We byleue certenly as an artikle of our faith that Christ is trewe God and trewe man The comen sort of the Iewes did not clerely knowe thes things as we doo And that it is the truth Iesus Christes Apostles them seluis although thei had hard him a long time and had conuersacion with him yet thei did not think that by death and chefely that death off the crosse he shuld redeme the world and that he shuld be a sacrifice and satisfaccion for our sinnes To him that hath redd the stories of theuangelistes this that I say is plaine Iff it be so than that where the knowlege of God of Christ of the threw worship is greater Idolatry vnbilefe and blasphemy be more greuos sinnes than where there is not so gret and so clere knowlege Surely iff we shall find thes so greuos sinnes in the Christen peple we must of necessitie conclude that thei shall more displease God and shall be more hatefull vnto him than all the Idolatries all the vnbilefes and all the blaspemies off the heathē yea and off the Hebrewissh peple too

king for the Emperor against Infidels against temptacyō for the petyciō of the teares for to fynd things lost for shepe for oxen beare with me If an hors haue a disease in his eye or in one of his leggys thei caus masse to be sayd for hym It is also good for thes that confesse I meane that heare the confessyon becaus it maketh them gett good mony and other things Forthei geue penans to them that thei heare in confessyon that is to say that thei of force cause them to say massys and thei make thē to pay lustily in such sort as thei make thei make them somtyme scratt the head again And what hath the herbe betonica which hath so many vertews as Anthonius Musa sayth to doo with the masse It is no meruel that it shuld be good for so many things becaus that thei that haue fownd it owt and haue framed it haue much more powr than the Apostles as paul sayth 2. Corin. 13. to whom was geuen powr to bylde and not to destroy But the masse makers haue the fulnes off powr to peruert to cōfownd to destroy and to ouerthrowe euery thing And whan thei haue done all this that pleaseth them no man may say vnto them why doo ye soo Becaus thei be aboue all and may be iudged of none how like ye this so gret a powre Let no man therfor meruell of thes so many vertewes of the masse O IESV CHRIST which art come to repayre the decayes whan wilt thow amend thes disorders Christ hath ordeyned the sacrament to one end that is to say for a rememberans and thei vse it for a thowsand other endes From whens gather thei that the masse shuld haue so many vertews as thei say it hath This is a very gret abuse and to gret a disorder The sixt abuse is that he that saith it doth applie it for whom it pleaseth him As for example for him that hath waged him or for any other his well doer or for father ād mother or for other his kinsfolk as though it were his to bestowe the vertewis or the benifites of the masse as he shuld think good Surely this is vnfitt that a sinner and parauenture a wicked man shuld haue auctoritie to bestowe such benifites I make a differens betwene the praing and the bestowing the benifites of the masse for as thei think such benifites be christes benifites and how can this be seing such vertew procedith not from him that doth celebrate but from god only and from Christ him selff The seuinth abuse is that one masse shuld be more solempne than a nother That which hath fairer and richer furniture that which is song which is rong with the gret bells that is there descanted where as be candlestickbearers Accolites deacons subdeacons many lightis plaing on the organes and such owtward knacks Thes such masses thei call solempne masses And the moo ād greater ceremonies their be the more solemne those massis be Thei folow the Iewis or els the Idolaters the which in worshipping of their gods did make solempnities of feastes and of reioisinges That kind of worship in the hebrew peple was not blamed becaus it was ordeined by god but yet in a figure of spirituall things and to entertaine that peple inclined to Idolatry that thei shuld not committ Idolatry But to vs christians it nedeth not to make thes solempnities and pompes seing the time is come of the trewe worshippers the which ought to worship god in spirite and truth and not with owtward deckings as christ saith in S. Iohn Ioh 4 ▪ Yet furthermore seing the dignitie of the sacrament comith from his thing signified and from the institutor of the same it is not conuenient to make it one time more solempne than a nother And as all the baptismes be alike iff thei be trowe baptysmes so will we saye of the sacrament of thanksgeuing that one is not more worthy than a nother Theyght is that one masse doth more a vayle than a nother according to the dignitye of the parson That is to say the bysshops masse doth more auayle than the plaine prestes the abbats more than the monks for if thei shuld not more auayle thei shuld not sell them dearer This is an abuse Rom. 2. becaus that before god there is no respect of persons nor the seruyces that be done to god be not more accepted of hym becaus one is sett in a greater state and dignitye but whan he hath a greatter fayth and religion Furthermore yff the masse in it selff be that that hath the vertewes the strength and efficacy of working it hangeth not of men but of god only why make thei than one more greter and more worthy than a nother according to the diuersitye of persons A nother is that it can not be sayd withowt so many deckings as be the Amises the albys the phanells the stolys the cordgirdles the sandales many towels altares chalises corporassis animates as thei call them and a halowed stone And all thes things must be blessed and consecrated The deckings also be of diuers colors according to the diuersitie of the daies In the feast of martirs thei put on redd On the virgins daies white on the cōfessors other colors Here we haue deckings of lyning cloth of say of all colored cloth here be some of silk of veluet of damask of chamlet of satten of cloth of gold and of siluer Iff it be a blame worthy thing for a man or a woman to be ouer costly decked as paul saith in his pistle to Timothy 1. Tim. 2. 1. Petri. 3 and Peter in the first pistle for so moch as it is a vanitie why shall it not be blame worthy for one that handleth gods things to be ouer costly decked as though god shuld be delighted in owtward things who wold haue the inward decking and the decking of the mind What meaneth it that there is not made so gret solēnitie at gods word Thei put not on thā so many garments And to the masse that is mans inuentiō thei vse so moch honor What nedeth it for the ministratiō of the sacrament to set a brode so mani things ād to make so gret a furniture Thes things be Iewish or rather heathnish than otherwise I remember I haue hard that in Rome there were fownd certen Imagis of the flamynes which were prestes of the gentiles clothed thorowtly like the prest at masse The which geuith to vnderstand that such decking is an heathnissh thing The vse of so many garments and of the consecracion of the same is the ordinance of pope Stephan the first and came frō the Iewis The corporassis was the diuise of Sixtus the first the chalises first were made of wood Zepherinus the pope did institute that thei shuld minister in vessels of glasse Affter it was appointed that thei shuld minister neither in wood nor in glasse becaus that the wood being vnfast the wine entrid into it And the

wordes of the consecration and not of all the canon Innocentius in the decretallis de celebratione missarum in the chapter Cum marthe willeth and commandeth because he was pope that this canon shuld be receiued as deliuered by the apostels although it were writen at the least v. hondreth yeare affter the apostels time and but a litle before gregory the first Lib. 7. epist cap. 63. as he him selff witnesseth It was written by a certen mā named Scolasticus and is diuided in to xi partis some going before the consecraciō and some folowing Master William durāt in his Rationale diuinorum officiorum that is to say the declaration of the cause of euery thing vsed in gods seruice with great reuerēce expoundeth thes one part affter a nother as a thingful of veri great ād godly misteries And saith that euery point of this canō which we goo abowt to set owt doth very hardly appeare to be of any valewe Wherfor saith he The tong faileth The spech is vnfitt The witt is ouer come And the vnderstonding oppressed Notwithstonding I will knock at the dore that is to say I will pray god that he wil open to me thes great secrettis And yet for all thes there is not in this canon made by scolasticus so moch as one word of the holy scripture except thos of the consecration which are the least of it For the pater noster was added after by Gregory as in the place before rehersed and be christes wordes So that iff he shuld haue declared Iohns gospel or the mistery of the trinitie he wold not haue made such a furniture of wordes And he expowndeth it with so great diligence ād reuerēce as it is meruolose Thes be the worthy expownders that expownd mans wordes with more reuerence and with greater labor than gods So now expownding this canō he saith many things vaine and childish yea many thinges wicked Amongst the rest he saith that parauenture by gods foresight it is brought to passe and not procured by mans labor that the first letter of this canon shuld be T. which in hebrew is called Tau Which Tau in his shape sheweth and expresseth the signe and mistery of the crosse because god saith by Ezechiel print the Tau Ezech. 9. in the forhead of them that sorow and mourne for the abominations of Ierusalē For thes things sayth he be fullfilled by the passion of Christ ād the cross and haue their strenght And he addeth that in certen bokes that is to say massebokes the maiestie of the father ād also the Image of the crucifix is paynted to the intent that the priest might see as it were presently him that he calleth on and with whom he speaketh saing Te igitur c. And that the passion which here is represented may pearce in to the eyes of the hart And he addeth But the priest kisseth the feete of the Image of the same maiestie and is crossed in the forhead geuing vs to vnderstand that he goeth reuerently to the mistery of the redempcion Not withstonding saith he some kisse first the feete of the Image of the fathers maiestie and affter of the crucifix according to the order of the canon Other contrary wise For by the sonn men come to the father And wher hath this honest fellowe fownd that the maiestie of the father can be painted Exod. 20 Deut. 4.5 what shape hath the father who is an highe spirite that we may paint him Seing he himselff hath so straightly in the lawe commanded that there shuld be made no fasshion nor ymage of god Is not this to teach men to committ Idolatry Let no man maruel that I offten alledge William Durant For I doo it to none other end but that it may appeare of what sort the fowndacions of this masse are For this is he that yeldeth and telleth the causes and reasons of the things that are sayd and done in the masse Therfor I alledge him offten But let vs ronne ouer a litle this canon And examining it we shal see in it thes vnexpressable misteries affter master durant The first is this WE therfor O most mercifull father by Iesus Christ thy sonn our lord doo humbly pray and desire the that thow wilt accept these gyfftes these presentys and these vnspotted sacryfices And here must be made iij. crosses ouer the host and the chales likewise And he addeth First that we offer to the for thy holi catholike church which vouchsafe thow to quiet to kepe to Ioyne to gether and to gouerne in euery part of the earthes compasse to gether with thy seruant our Pope and our bisshop And here is the Pope and the bisshop of that dyocesse where the masse is said named by name Or iff thei be friars or mōkes that celebrate thei name their generall or Abbat and affter he addeth this That is to say And for all the right opinioned and kepers of the catholyke and apostolik faith This is the first of the xi partis of the canon In which it is destred that the breade and the wyne may be accepted for the church for the pope for the bisshops for the generals fryars or mōkes and for all the right opinioned and kepers of the catholik and apostolik faith And it is affirmed that that bread and that wyne not yet consecrated are holy and vndefiled sacrifices which are offered to god for the church ād for all thos that are there mencioned And here is no great hardnes for the wordes be plaine inough except that those iij. crosses which are made ouer the breade and wyne shuld betoken some very great misteries Master William durant saith here that thes iij. crosses doo betoken the iij. deliueries of Christ the first when god deliuerid his son to the world the second whē Iudas deliuerid him to the Iewes and the third whē the Iewes deliuerid him to death Iff this reason be good whi make thei not ther 4. crosses Seing that Christ hath deliuered also him selff as Peter saith 1. Pet. 2. Tradebatautem se iudicanti iuste that is he deliuered himselff to him that Iudgith Iustly Is not this Christ as mā and as priest deliuered or offered vnto god Eph. 5. a sacrifice for our sinnes And doth not S. Paul to the Ephes say that Christ deliuered himselff for the church to sāctifie it Heb. 9. ●…0 ād to the hebrews in how many places is ther made mencion Math. 20. that Christ hath offred himselff to god yea Christ him selff doth witnes that he hath geuē his life for vs. Is not this deliuery of as great importan̄ce as that of the Iewes and rather greater And why is ther not mencion made of it in thes crosses He saith also that thes iij. crosses are made in the worship of the trinitie and also in betokening the threfold vnion in the acceptacion of Christ. Also in rememberance of the threfold crucifiēg that is to say In the will