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	worship_n	worship_v	8,591	5	9.7069	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10753	A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.	Rider, John, 1562-1632.	1602 (1602)	STC 21031; ESTC S102958	114,489	172

your Paris print his words be these Aug. in psa 98. Quid. car●● Maria carnem accepit quia in ipsa carne hic ambalauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi pr●us adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our salvation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie b● yours was made of bread and therefore not that tr● flesh of Christ which Augustine speaketh of and not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which August 〈◊〉 will haue vs worship walked visiblie with his Chur● here vpon earth before Christs ascention And vn● you can approoue vnto vs by canonicall warrant s●● a Christ in your Sacraments as walked vpon the ear● and died on the crosse Augustine will not haue h● worshipped which you shall never be able to doe ●●ring the world 3 Thirdlie that flesh of Christ which August● will haue vs to worship was given to vs for our s●vation which I hope you will say if you say truel● was actuallie reallie and in deed vpon the crosse A in the Sacrament misticallie or by representation hath been prooved out of your owne bookes Thus you wrest that which Augustine spake of t● blessed flesh of Christ to your fabulous supposed fle● made by a priest whereby you wickedlie abuse t● learned father and deceiue the simple Reader For th● flesh of Christ which was conceived by the holie Gho● and borne of the blessed virgin must be eaten with t● spirit adored with the spirit as Augustine there spe●keth and neither adored with your externall api● worship nor eaten with your corporall mouth But speake according to the Scriptures and Fathers the vrie eating of Christ is the true adoring or worshippin● of Christ because as he is eaten so he is adored b● he is eaten spirituallie by faith therefore he is ador● spirituallie by faith For faith is the chiefest braun● of Gods honour Your next Author is Ambrose vpo● the 98. Psal which you imagine proveth your exte●nall worship of Christ in the Sacrament But Gentlemen why deale you so vntrulie w● Gods heritage in a matter of this importance did ●rose ever write vpon this place I tell you no Am●se indeed writ vpon the Psalmes till the end of the ●entie one Psal and there brake off and reconti●ed at the 118. Psal but never writ of the 98. or 99. ●d as you vntrulie deliver For Chemnitius saieth ●s I●a Ambrosius in eundem Psalmi versum inquit 〈◊〉 speaketh Ambrose vpon the same fifth verse of the ●●e adorate scabellum worship yee his foote stoole T●m● ● lib. de spiritu-sancto cap. 12. page 157. the saith not that Ambrose writ vpon that Psalme but ●on a verse of the Psalme and not in that Tome but another and yet not of a worship externall as you 〈◊〉 but of a spirituall worship such as Christ tea●th in the fourth of Iohn For if you had read Am●se you should haue heard him speak thus Hoc in loco sprituali Christs adoratione c. In this place we will ●eake onelie of the spirituall worship of Christ So ●mbrose vtterlie if you had vnderstood him rightlie ●demneth your externall worship of Christ But be●se Aug. writing vpon this Psal expoundeth Ambrose ●s opinion vpon that one verse adorate scabellum wor●●p yee his footstoole c. and both against your ex●nall worship I will only desire you to read your own ●gustine of your owne print both thorowlie deli●●ratelie and then I doubt not but you will see your ●rour and reforme your iudgement But now let vs 〈◊〉 how fitlie you alleadge Eusebius to prooue your ex●ernall worship of Christ in the sacrament Saint Hierome maketh mention of Eusebius Emesenus ●shop of Emesa in Syria Hieron de script●● Ecclesiast in Eusebio Emeseu● Tom 1. page 296. who writ in Greeke verie ●amedlie and lived about the time of Constantius a●out the yeare of our Lord 342. and was buried in ●ntioche yet some verie craftilie haue stitched certaine ●atten Homilies vpon this Greeke fathers sleeue and ●orkt vpon him a straunge wonder in making him ●peake Latten at least fiue hundred yeares after his death that was ignorant of the language during his life But here I wil not take vpō me to discusse whether this was Eusebius Emesenus the Syrian or Eusebius Emissenus that Canisius saith was a Frenchman Cauisij ●r●n in Anno. 500. hoc fort● tempore charuis and peradventure peradventure not florished at that time or whether it was Gratians Eusebius But this is most sure that Gratian doth grace his Canon with his name but which of them anie or none of them it shall neither helpe nor hurt because wee wil examine the matter not the man The Canon is this Dist 2. de consecr canon quia corpus page 432. in fino cum reverendum Altarecibis spiritualibus ascendis satiandus sacrum Dei tus corpus sanguinem fide respice honora maxime totum haustu interioris hominis assume That is and when thou commest to the reverend Altar to be fed with spirituall meates looke vpon and consider with thy faith the bodie and bloud of thy God Your first decrees printed at Paris your last at Louaine something differ in words periods honour it with great reverence and receiue the whole bodie with the swallow of the inward man Now examine Chemnitius his doctrine and your opinion he brings in this Canon to approoue the spirituall eating or worship of Christ in the Sacrament And you alleadge it to make good your external Tridentine adoration of your breaden God Behold everie word of this your owne Canon is a witnesse against you for the meat is spirituall the man is spirituall the manner is spirituall the sight is spirituall and the worship or honour is spirituall Here is nothing corporall or outward as you say but all inward and spirituall as we teach In Epitaphio Gorgonia sore●is sua And so to the next witnesse which is Gregorie Nazianzen his words bee these Invoca●as Christum c. she called vpon Christ that is worshipped on the Altar were the misteries are celebrated I yray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap. thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those ●isteries Surelie no for Gregorie saith it was in the darke night shee approached to the Altar At

true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true litterallie in deed as Christ spake it This is a lo●se kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Thus when the Catholiques demaund of you to prooue your proposition of Hoc est corpus meum whether it must be taken corporallie or spiritualite grammaticallie or misticallie then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum Jn Schools it is called Petit●o principi● so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt 〈◊〉 and vndetermined But you should haue prooved by other places of Scriptures that Hoc est corpus meum changeth the nature and substance of bread and wine and you should h● e proved by the Scriptures Esay 7.14 that the Prophets foreshewed th s strange conception of Christ to be conceaved of bread as well as they did foreshew his conception of the virgin And you should haue prooved by the Scriptures that it is not onelie a Sacrament but a sacrifice not onely Eucharisticall but as well propitiatorie and not onelie profitable to the quicke but also to the dead nay not onelie for plagues among men but murren and diseases also among beasts Cum multis alijs qua nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can never doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie authoritie yea consent of the old church of Rome And heere I am sorie I must tell you so plainelie that you wrong greatly and grievously Gods truth and the Queenes Subiects in thus misalleadging this 〈◊〉 1 First by Addition of a word 2 Secondly by misvnderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse For the first which is Addition Addition you adde this particle a which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor ever seen in anie Doctor of antiquitie and this ●●llable altereth the sence and perverteth C●●●●s meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Secondlie you misvnderstand and misapplie this word Blesss M●●lapplication for we say it signifieth to giue thanks with the mou●h and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to over or vpon the bread and chastice ●he ●ost 1. Cor. ● Sect. 9. and that hee vsed power actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification One part of the originall word in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to lande to praise and to blesse blessing praising and thanksgiving are all one as anone you shall beere Christ himselfe so to expound it and all the Evangelists Paul agree in one congruence touching this matter against you How blesse bl●ssing are vsed in Scrip●●res But first I will shew the simple how diversly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke and the disciples continued in the Temple landing blessing God Luk 24.53 I hope you will not say they crost God with their fingers or consecrated him to make him more holie b●t praised him with their mouths For if you take ble●●ing of God in that fingered sence then see the absu●●●●es you fall into Joh. ● 18. ●oh 4.84 First aganst Scriptures you must hold that God the Father is not a Spirit but hath a bodielie share that may bee touched and crost with our corporall forget● if this you hold you ioyne with those auncie●● heretickes of Egypt Anthrop●morphita who held that God had a bodie and members as man had And the second absurditie nay blasphemie is this that you should make GOD who is holi●esse it selfe the holier by your crossing but I hope you will not take blessing in this sence but joy●e with the Disciples and vs that blessing of GOD signifieth praysing of GOD or praying to GOD What it is for one man to blesse another Cen. ● 27 Genes 48. Numb 6.23 for one man to blesse another is nothing else but to praye for them and to beseech God that he would blesse them that is defend them protect them and be mercifull vnto them Let your High-priests of Rome and you low Priestes of ●●cland learne of Aaron Gods High-Priest hovv to blesse Gods people so cease to deceiue them anie more So Isaack blessed Iacob and Iacob the sonnes of Ioseph And so the LORD commaunded Moses to speake to Aaron and to his Sonnes saying Thus shall yee blesse the children of Israel and say vnto them The Lord blesse the and ●eepe thee the Lord make hi● face to shine v●on thee and be merc●full vnto thee c. A Christian patterne not onelie for Priests but also for P●st●urs and Parents dailie to practise the one for his flocke the other for his familie yet both in the Lord. from the Lord. Which blessings are derived from Gods mercies hang not on the ends of Priests fingers Again you see blessing is praying with the mouth not crossing with the fingers as you vainlie and foolishlie make your Ghostlie ch●●dren beleeue that if you crosse them with your two fingers and a thumbe they are pardoned for their sinnes post and preserved that day from future daungers and evill spirits Which fingered blessing of yours is as powerfull to pardon sinne and feare away spirits as three sups of the Challice is to cure the chinne-cough This blessing was commaunded by God to be practised by Aaron the High-Priest and the rest of the Priests vpon Gods children but how far your blessing differs from this the simplest may iudge For first God commaunded this blessing the Pope your blessings This was by mouth onely yours with some mumbling wordes and charming crosses with your fingers This blessing was a praier to desire God to blesse and you teach that in your breath fingers there is a power a certain working or impression of some blessing vpon them by meanes of your said mumbling and crossing But your Priests agree with Gods Priests and your blessing with fingers with

Readers good I wil repeat they be these If the scripture seem to cōmand any vile or ill fact the speech is figuratiue as Except yee eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you Facinus vel flagitium videtur tubere ●●ther can use S. ●●●●d or confess your erro● the ●●●st ●●poss●le the second were commendable Christ seemeth to commaund a wicked act that is carnallie and grosly to eate Christs flesh c. it is therefore a figuratiue speech So that Augustine thus reasons against you To eate Christs flesh and drinke Christs bloud corporallie is a hainous thing therefore Christs wordes be figuratiue so that if to eate Christes flesh with our mouths and teare his flesh with our teeth as also actually drinking of his bloud bee hainous and wicked why doe you so eagerly presse the litterall sence of the●e your two propositions against trueth against faith and the auncient Father ●ead it it co●taines but 6. or 7 line● The marginall note there co●demes your litterall sence Agustine in that short 19. chap. of the same booke immediatly going before wisheth alwaies the interpretation of these and all other figuratiue speeches to be brought ad regnum charitatie to the kingdome of charitie to haue their true exposition Now if you expounde this litterallie and properlie you forsake Agustines rule charities kingdome and the Apostolicall and Catholike exposition It is but small charitie to devoure the food of a friend but to eate and devoure corporallie and gut●urallie the precious bodie and bloud of our Christ and Saviour Augustine would haue you catholicks but you wil bee Capernatis and Canibals it is no charitie Nay saith Augustine it is plaine impietie and a wicked and a most damnable fact And so to prooue the action lawfull the kingdome of charitie hath ever taken these and the like propositions to bee figuratiue and the sence to be spirituall Therefore if you will bee loyall subiects of charities kingdome shewe your subiection to her charitable and Catholicke exposition otherwise you will stand indited of spirituall and vncharitable rebellion Ambr. lib. 4 de Sacramentis cap. 5. Ambrose is of the same opinion with vs against you saying Fac nobit inquit oblationem ascriptam nationabilem acceptabilem quod est figura corporis sanga●●is Domine nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his daies tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heereafter to the simple of Ambrose and Augustine set they are not of your opinion (a) ●●no● Papae lib. tartius cap 12. Fol 148 there shal you see the foolish and phantasticall reasons the Pope giues for those said crosses Aug. in enarratione Psal ● pag. 7. col 1. Printed at Paris anno 1586 And in the Canon of the Masse you haue these ●●●ds of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est figura corporis and there dash in fine red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you And Augustine elsewhere saith Christ commended ●●d delivered to his disciples the figure of his body ●●d bloud And Origin saith not the matter of bread but the words recited over it doth profit the worthy receiver this I speake saith he of the typicall figuratiue bodie which is in deede the Sacramentall bread Vpon the 15. of mathew Augustine confuting Adimautus the Hereticke that hold that the bloud in man was the onelie soule of man aunswered it was so figuratiuely August tom 6 contra Ad●● cap. 12. not otherwise and to prooue it he vseth this proposition of Christ Hoc est corpus meum this is my bodie saying Possum etiam interpretari illud praeceptum in signo posi●●● esse non enim dubitauit Dominus dicere hoc est corpu● meum cum singnum daret corporis sui I maye 〈◊〉 Augustine expound the precept of Christ figuratiuelie ●or the Lord doubted not to say this is my ●o●●e when he ga●e the figure of his bodie Augustine saith Ho●●●st corpus meum is a phrase figuratiue you say no but it is litterall Now let the Catholicks take this Friendlie Caueat to he●●● for they haue no reason to follow you that forsake the Fathers and he●re may you see that our expositi●n is auncient Catholicke and Apostolicall yours new private and 〈◊〉 all Terta●● lib 4. contra● M●recon pag. ●23 line 26. Tertull●● an ancient Father saith Acceptum panem d●stributum discip●lis c. The bread which was taken and given to his disciples Christ made his bodie by saying this is my bodie that is the figure of my bodie what could be more spoken of them for vs against you And Hierome calls it a representation of the truth of Christs bodie bloud Hierome super 26. math Ambrose on Cor. 11. not the body and bloud And Ambrose seconds his former sayings in these words In ed●●do c. in eating drinking the bread wine we doe signifie the flesh bloud which was offered for vs so that they doe but signifie the flesh and bloud they are not the flesh and bloud And Chrisostome saith Chris● in h●●a vp●n Hebr. s●per Cor. 11. Offermus quid●● sed ad recerda●●●nem and afterwards Hoc autem sacrificium exempl●● est ellius c. We offer in deed but in rememberance of his death this sacrifice is a token or figure of that sacrifice the thing that we do is done in ten emberance of the thing that was done by Christ before c. Here is a manifest ●●ace against you which you shall never aunswere Chris in h●n 11 ●●rk ●●●ent Al●● on pa●●go lib. 1. cap. 6 pag 18. line vlt. pag 19. l●ne 1. And elsewhere be saith in the so●e sanctified vessels there is not the bodie of Christ in deed b●● a masterie of the bodie is contained And Clemens Alexandrinus who lived 1300. yeares agoe saith Comedite cornes meas bibite sanguinem ●eum c. E●t ye my flesh and drinke my bloud meaning hereby vnder an allegorie or figure the meat drinke that is of faith and promise And the same reverend Father in his second booke and second chapter of his Pedagogs and 51. pag and line 21 22 23. hath these words Ipse quoque vine vsus

in the midst of a sentence Hoc neque regula neque consuetudo c. The sacred Councell is aduertized that in certaine places and Citties the Dea●ons doe reach and giue the sacraments to the Priests al this you leaue out and then followes your weake warrant Noe rule or custome doth permite c. I praie you what one word of this prooues your Carnall presence Let me knowe it for my learning and the Catholickes better Instruction if you would gather out of this word Sacrifice then you are deceued for that Councell in another place calles it Sacrificium Eucharisticum a Sacrifice of praise thanksgiuing not propitiatorie And if out of these wordes The bodie of Christ the councell expounds their meaning in that which you omitte and purposely conceale when they call that Sacrifice and the bodie of Christ by the name of Sacraments giuen by the Deacons to the priests for the Deacons deliuered them after Consecration to the priestes and still were Sacramenta Sacraments not the bodie or bloud of Christ made of bread wine by the Priest for the Sacrament and Christs bodie differ as much as the lambe the Passover circumcisiō the couenant the washing of new birth regeneratiō for the one is the outward seal the other the inward grace and here is another error of yours of the second and third kinde in referring that to the mouth which is proper to our faith and still mistaking the matter for the manner Catho Priests Concilium Ephesiuum in Epist. ad Nestorium Wee approach to the misticall benedictions and we are sanctified And this had 200. Fathers being partakers of the holie bodie and precious bloud of Christ THis your proofe is trulie quoted pag. 535. the Epistle beginneth thus Religioso Deo amabil● consacerdoti Nostorio Rider Cyrillus c. The Councell calleth it a misticall benediction no miraculous transubstansiation And this neither prooues your opininion nor disprooues ours for you say yee are made partakers of the holie bodie and precious bloud of Christ and so say we but you say with the late church of Rome that you are made partakers of that holie bodie and precious bloud by your mouth teeth throat and stomacke And we sey with Scriptures fathers and the old Church of Rome that we are made partakers of Christs bodie and bloud by the hand mouth and stomack of our soules which is a liuelie faith in Christ crucified as you haue heard before And thus you referre that to the visible parts of the bodie as your mouth teeth and stomacke which the scriptures and fathers meant of the invisible powers of the soule as our Euel●e he faith being the spirit all hand mouth and stomacke thereof And heere is your errour of the second k nde And so your two testimonies out of those two Councels are proofes neither proper nor pertinent brought onelie to dazell the eies of the sim●le and o●m●●e the minds of the weake But I refer●e the the ba●nesse of you● curse and the weaknesse of your proof●s nay your disproofes to the censure of the indifferent Reader Onelie giving the Reader this note by the way that these Councels were called by the Emperour not by the Pope nay the Pope was not president in these Councel but other Bishops chosen by the Emperour And in the Councell of Nice the Popes Legat had but the fourth roome no better account was made of him For in deed he then was no Pope but an Archbishop Thus the Reader may see that these Councels be against you And now to your testimonie● out of the fathers The flesh is fed by the bodie and bloud of Christ Catholick Priests Tertullian de resurrectione caruis floruit 200. that the soule might be fat in God OVt of this thus you frame an argument as sometimes an old Romane friend of yours did to maintaine your carnall presence The soule ●led by that which the bodie eateth Rider but the soule is sed by the flesh of Christ therefore the bodie eateth the flesh of Christ in the Sacrament I might as fitlie invert this argument vpon you as ●learned man of our side once inverted it saying As the soule feeds vpon Christ so doth the bodie but the soule is fed by faith therefore the bodie is fed by faith which is verie absurd and improper yet as partinent and as proper as yours And heere you should remember the olde distinction of the fathers spoken of before The Sacrament is one thing and the matter of the sacrament is another thing Outwardlie the bodie eateth the sacrament and inwardly the soule by faith feeds on the body of Christ As in Baptisme the flesh is washed by water as that old father saith in that place that the soule may be purged spirituallie so our bodies eate the outward Sacrament that the soule may be fed of God Againe it 〈◊〉 not generall is true that whatsoever the bodie eateth the soule is fed by the same And if you would propound but particularlie this instance of eating oneli● in the Sacrament then the argument proven nothin● standing vpon meere perticulers Moreouer the bodie and soule are fed by the sam●●ear in the sacrament but not after the same manner For the bodie is nourished by the naturall propertie of the Elements which they haue to nourish But th● soule by the sacramentall and supernaturall power a● they are signes and scales of heavenlie graces An● we graunt that the soule is sed by the precious bodi● and bloud of Christ but not after a carnall maner a● you say but spiritualitie by saith Againe a mean Scholler in Gods booke may se● this phrase is figuratiue and therefore the sence spirituall For how can a soule be sat in God will ye● say it is a corporall fatnesse such as is proper to bodies I thinke yee will not I know you should not then this place is in pertine pille brought neither savoring of sence ●or●n●reable to that you alleadge it Fo● if you would haue read the same Father in the sam● booke following be would haue told you so for sait● he the word which was made flesh which is Christ Devorandus est 〈◊〉 page 47 printed 〈◊〉 pa●●● 1580. ●uminandus intellell● f de aspere●●● This Lord Christ must be swallowed whole by heauing must be meditated vpon of remembred by vnderstanding digested by faith Now you see Tertullian of your owne Parts print aunsweres you exp●nn●s himselfe And seeing no man can better expound Tertullian his meaning then Tertullian himselfe therefore haue brought him from your owne Catholicke Presse of Paris to condemne all Iesuits and Priest that sh ll set a litterall s●nce vppon an allegor●●ll phrase onelie to deceiue the simple plaine Catholicks and to abuse the godlie learned Fathers by an ignora●● and fo●tish construction And now to the rest of you● proofes that follow And in bless vs his flesh to eate and his bloud to drinke Catholicke