Selected quad for the lemma: spirit_n
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A03618
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An answer vnto my lord of wynthesters [sic] booke intytlyd a detection of the deuyls sophistrye wherwith he robith the vnlernyd people of the trew byleef in the moost blessyd sacrament of the aulter made by Johann Hoper.
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Hooper, John, d. 1555.
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1547
(1547)
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STC 13741; ESTC S104200
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95,800
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166
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by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
lyuing in this worold and his ffrendes by these meanes hesealith in the thassurance of remission of sinne whych thow haste fyrst in sprit receauyd by fayth and for the promesse made unto thy father and his posterite for the promesse of god the remission of synne appertaynith not only unto the father but all so unto the seade and succession of the father As it was sayd unto Abraam Gen. 17 Ere firmacion of godes benefites towardes hym and then to manifest open and declare unto the hole church representyd by the minister and souche as be present at thact Christ that allredy secreatly dwellith in his soule that they may bare record of this loue amyte peax an concord that is betwen god and hym by Christ And for asmouche as all dlspleasure ire uengeance an hatred betwen god an hym is agreyd upon by thintercession of Christ whom fayth before baptisme browght beforeâ— the iudgment set of god to plede this charter of remission it is thoffyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion except death preuent the act and souch as coÌ„temne this sacrament be not of god as Paule sayth Quos praedefinierat eosdem uocauit Rom. 8. When they may be receauid as they were institudyd and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes as where the sayge fame or mydwiffe for danger of the chyldes soule will Christine it It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto thinfant for his fathers fayth This un godly opinion that attribuith the saluacion of man unto the receauing of an externall sacrament Dooth derogat the mercy of god as thowgh his holy sprit could not be caryd byâ—ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉 cherot and externall sacrament This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult How be it understond aryght an the circumstannce of the text markyd it prouit nothing Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd Notwithstonding they may like wyce confirme there by the baptisme of infannce by this reason Ero deus tuus seminis tui post te Deducing this argument of those wordes to whom so euer the promes of god apertayne to thesame the signes annexid unto the promes apertayne To thinâ—auntes the promesse appertaynith Ero deus seminis tui Likwyce the signes of the promes Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes I grant but not unto euery of godes electes I except those that dy before they be Christenid thinâ—antes of the Christians of whois saluacion we may not dout of thinfidels infanntes I will temerously nor damne nor saue saynct agustayne is of the contrary part agaynst me how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion And as for thexcuse of the mydwiues Christening By thexample of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact tobe godd For of one priuat and singuler fact nomam may make à generall law Epiphanius that great clerk libro 3. contra hereses To. 2. cap. 79. prouith mine opinion with strong argumentes Si mulieribus praeceptuÌ„ esset sacrificare deo aut regulariter quicquam agere in ecclesia oportebat magis ipsum mariam sacrificium perficere in nouo testamento c. at non placuit read the chapiter Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times The sacramentes must be usyd as they be commaundyd and to the same end that they be commanndyd The ministeri of Christes church cheyffly dependyth in the preaching of the gospell and the ministracion of the sacramentes and as the preaching of the word is not thoffyce of awoman no more is the ministracion of the sacramentes To what end and to whom the sacramentes must be yeuen Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei quae perâ—idem apprehenditur It is the Marke and seale of acceptacion into godes grace Reseauyd before by â—aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before To say inte benedicentur omnes gentes terrae With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen For this word Sphragizo signifieth Sigillo notare insignire concludere By the which word an text of Paule it is manifest that by the sacramentes godes promeses be not fyrst yeuen unto man But that by the sacramentes the promes receauid is confirmid For Paule discernit applicationem gratiae ab ipsa circuncisione as in the same 4. chapiter he she with more playnely Wher he declaryth the condicion of Abraam what he was before he receauid this sacrament prouith hym fyrst to be the frend of god credidit Abraam deo imputatum est ei ad iusticiam As aman fyrst assuryd of god he receauid this sacrament and sawght not fyrst to find hym in an externall signe So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk befoâ—e he be Christenid and as Ioan sait 1. cap. dedit eis utliceret filios dei fieri uidelicet his qui credidissent in nomine ipsius So that none is admittid unto the sacramentes but souch as be godes ffrendes fyrst by fayth Abraam credidit Abraam belyuid Thinfant belyuith Cornelius