Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	see_v	sin_n	soul_n	6,896	5	5.1461	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

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

phrase addeth a dignitie to the sacrament but changeth not the nature of the sacrament to terme the visible signe by the name of the thing signified as circumscision is called the couenaunt the Lambe is called the Pas●ouer In Baptisme i● called the fountaine of ●egeneration and bread Christs bodie and yet in deed th y are but outward signes and to the faithfull onely seales gra●●d by the holie Ghost with the names of the things they represent and confirme the more to 〈◊〉 me and sti●●e vp o●r affections and to edge our zeale with a religious preparation to receiue the same and to life vp our hearts and soules by faith to behold consider and feed vpon Christ crucified the thing signified Yet for your further satisfaction I will intreat Augustine to aunswere you doubt who saith (a) Aug. epistol 22. ad bonifatium Si enim sacramenta quandam similitudinem ●arum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundum quendam modum sacramentum corporis Christs corpus Christs est sacramentum sanguinis Christs sanguis Chri●ti est ita sacramentum fides fides est In English thus If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments they should be no Sacraments at all And of this similitude manie times they haue the names of those things themselues as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ and the sacrament of his bloud is after a certaine maner his bloud So the Sacrament of faith or Baptisme is faith Out of which wee may note first they are but Sacraments or similitudes of the thing signified not the things themselues secondlie that bread wine are the bodie bloud of Christ b●● secundum quendam modum after a certaine maner and shewes how by an example as the Sacrament of faith is faith so the Sacrament of Christs body is Christs bodie but the Sacrament of faith is not faith naturallie substantiallie by a chaunge of substance for by chaunge of qualitie or vse therefore the Sa●●●t of Christs bodie is not chaunged into the ●●●tance of Christs bodie but onely in qualitie and ●●se is Theodores saith in his first dialogue Theodoret dialog 2. cap. 24 pag 113. dialog 1. cap. 8. pag. 54. read them I pray you not changing nature but adding grace vnto nature And the ●●●e Father in his second dialogue explaines this more plainly saying the misticall signes after sanctif●cation Non recedunt a sua natura manere enim in pure substantia figura c. they depart not from the● nature but remaine in their former substance 〈◊〉 figure may be seene touched as before Out of which auncient learned Father I obserue these necessarie points for the Catholickes instruction and your confutation First he saith Post sanctificationem Consecration vnknovvn to Theodor. therefo e it is a new terme The change is in the name honour and vse not in the nature Father ansvvere this f●str or confesse the truth after sanctification then your new comed terme of consecration was not known in the Church of God but sanctification and benediction Secondly I note cut of this father that though the Sacraments haue gotten a new diuine qualitie yet they haue not lost their nature they had before as you vntrulie teach Th●rdlie I obserue that he confuted by the example of bread and wine in the Sacrament certaine Heretickes who held that Christs bodie was changed into his deitie after his ascention for this is the Fathers proofe against those heretickes That as bread and wine are trulie bread and wine after sanctification as they were before sanctification euen so is Christs bodie as trulie a bodie now after his ascention as it was before his ascention So now the Priests of new Rome cannot say that the bread and wine haue lost their true natures and properties in the Lords supper after sanctification vnlesse then will also say with the Heretickes that Christ hath lost the nature of a true bodie now after his ascention And Chrisostom● seconds Theodores saying Ante Sanctificationem 〈◊〉 ●sost ad Caesarium Monach Mark this well yet Preists Iesuets c. Before it he sanctified we cal it bread bu● the deuine grac● once sanctifying it by the ministrie of the Priest it ● deliuered from the name of bread and counted worthy to be called the Lords body though the nature o● bread continue there still Out of which I note 〈◊〉 the father calles it sanctification not consecration Secondly it is called bred before sanctification is brea● in nature after sanctification A●d l●rdly after sanctificatiō it is called the Lords body yet it is not the ●ord body in deede because the nature of bread remaine And therefore in that it is calld the Lords body it mu●● be so Sacramentally figura●●u●ly improperly And Gelasius your owne Pope whom you dare not contradict such plainely No● defiant esse substantia panis 〈◊〉 natura vini What can you saie to th●se pregna●te proofes to satisfie the doubtfull catholiques There scaceth not to be the substance o● bread and the nature of wine But you here will obtrude your oulde slanderous obiection that we accep● of the Sacraments no better then bare figures No we acknowledge a change and an alteration but not o● the substance but of the vse Is not this a maruelous change wrought by the holy Ghost in the due administration of the Lords supper according to Christ Institution that of commen bread and wine such as daily we feede our b●●ches with is made the dreadefull and reuerend misteries of Christ crucified where by we neither looke vppon the bare naked elements as common creatures but as sanctified food And in such sort that even as the b●ead doth nourish our bodies and the wine doth comfort our spirits so trulie reallie and vnfainedlie doth the heavenlie food of his bodie crucified and his bloud shed for our sinnes by faith in the time of the holie Supper feede and nourish our soules into everlasting life and so is made and sealed our reall coniunction with Christ not by his bodilie and locall discention into our stomackes but by 〈◊〉 spirituall ascention to him by faith This is our ●●nne touching these figuratiue propositions war●ed by Scriptures Clem. Alex Theod August with many not neuer heard of consecration but of santification Benedection and witnessed by the auncientest ●thers Hitherto hath beene plainly and directlie ●ooved that your two propositions bee figuratiue 〈◊〉 proper Secondlie that the substances of bread 〈◊〉 ●ime remain after cōsecration therfore there can 〈◊〉 no such carnall presence of Christ by Transubstantation vnder the formes of bread and wine as 〈◊〉 deeme Now I am come to your two maine pil● that support vnderprop your carnall

tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence and carnall presence is wicked and horrible howsoever you cloake it with fained titles to blinde the eies deceaue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caveat he giues to Gods Church touching this point In principio cauendum est ne figuratam locutionem ad litteram accipia● c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the l●tter that is the litterall sence killeth But the spirit that is the spirituall sence giveth life For vvhen one take the figuratiue speech for a proper speech vve make the sence carnall neither is there anie t●●ng more fitlie calld the death of the soule Thus you see Aug. teacheth 〈◊〉 you would learne that if the speech be proper the sence must bee litteral● and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the fathers names for to vsurping their names and perverting their doctrine you abuse the Fathers Ber. Serm 3. in ps Qui habitat Fol 63 Col. 2. and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Vnlesse you eate the flesh of Christ c. He asketh the question Quid autem est mand●●are eu●● c●●nem bibere sanguinem nisi communicare passionibus eius ca● conversationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conversation in the flesh And then followeth Vnde hoc disignat illib●tum illud Altaris Sacramentum vbi Dominacum corpus accipimus vt ficut viditur ●l●a pan●s fo●ma in no● intrare sic noverimus pe● eam quam in t●rris habuit conversation in ipsum intrare in not ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the fo●me of bread is seen to enter into vs so we sh●l know Christ entreth into vs to dwell in our hearts by faith by that holie and godlie conversation that he had being in earth Now examine Bernard your owne Abbot though liv●ng in the palpablest time of the gro●est superstition yet he vtterly condemnes your exposition of this place and showeth you that it doth not signifie Christs carnall presence in the Sacrament But as the Sacrament cons●steth of an outward signe and inward grace so bread the outward signe entreth into the mouth and Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart and that by faith not by teeth by beleeving not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diviner part of the Sacrament which is Christ with all his mercies to the soules and hearts of the beleevers not to or in the blasphemous mouthes and stinking stomackes of Jnfidells wicked men dogges cats or other beastes as your owne bookes most wickedly record And if your litterall exposition were true Grose absurdities follow the Priests expositions thē none could bee saved but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle ●●●e vnder Tyrant those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Oste be saved bee they never so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall e●●os●tion contrarie to scriptures and fathers be false horrible to christian ears no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall never giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow neither scriptures not Fathers If with the Fathers you would but obserue duelie the circumstances of the fifth and sixth of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceived in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Agustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinent c. speaketh not one word directlie pertinentlie of the Sacrament The Father saith nihil nothing directs directly yet you against Scriptures and Fathers will wrest the●e texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sin the Lord deliver vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste Verse 51. meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I will discover the trueth which you seeke to cover and let the simple people see how farre and how long you haue deceived and misledde them to the great perill of their soules with wresting the scriptures and wronging the Fathers Christs whole sentence was this I am the living bread which came dovvne from heauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe Iohn 6.50 The bread that I vvill giue is my flesh then you curt all the rest vvhich I vvill giue for the life of the vvorld If you had dealt plainly and delivered Christs words to Gods people without substraction as Christ delivered them vnto you then the people even the simplest of them would not haue so long beene deceaved by you For the former part of the verse and the later concealed by you expound

Protestants be of your opinion touching your reall presence or else that there is a●iarie amongst our selues touching the same And because few of you haue read Luther as appeareth by your omissions transpositions and your imperfect translation and therefore in this point know not exactlie the difference betwixts your selues Luther and vs I will plainlie and trulie set downe the three severall opinions touching this question that the Reader may see wherin the differnce one from another on agreement one with another consisteth The manner Christ willing shall bee by question and aunswere as followeth Questi 1 1. Question WHat is given in the Lords Supper beside bread and wine Aunsw 1 1 Aunsvvere First you say the bodie and bloud of Christ Secondlie Luther saith the bodie and bloud of Christ Thirdlie we say the bodie and bloud of Christ Questi 2 2 Quest How is Christs bodie and bloud given in the sacrament Aunsw 2 2 Auns You say corporallie Luther saith corporallie We say with scriptures and fathers spirituallie Questi 3 3 Quest In what thing is Christs bodie and bloud given Aunsw 3 3 Auns You say vnder the formes or accidents o● bread the substance being quite chaunged the accidents onelie remaining Luther saith in with or vnder the bread neither substance nor accidents changed but both remaining We with scriptures and fathers say Christs bodie and bloud are given in his mercifull promise which tendereth whole Christ with all his benefites vnto the soule of man sealed and assured vnto vs in the worthie receiving of the sacraments Questi 4 4. Quest H●w must Christs bodie and bloud bee received Aunsw 4 4 Aun You say with the mouth Luther saith with the mouth and faith Wee say according to the holie scriptures that Christ must be received by faith and there lo●ge d●ell in our hearts for whatsoever Christ giues by promise must of man be received by faith Questi 5 5 Quest To what part of man is Christes bodie and bloud given Aunsw 5 5 Auns You say to your bodies which is absurd Luther saith both to bodie soule which is impossible We say to our soule● for the promise is spirituall the things promised spirituall the meanes to receiue them spirituall so the place into which it must bee received must needs be spirituall not corporall not that the substance of Christs bodie is vnited to our spirits but that those precious benefits purchased for vs in the crucified bodie of Christ must be vnited to our spirits by faith This doctrine is Apostolicall sound and Catholicke vppon which wee boldlie may venture our soules and salvations ● Quest To whom is Christs bodie and bloud given Questi 6 ● Auns You say to the godlie or godlesse beleevers Aunsvv 6 and infidels as hath been aboue said Luther saith both to the godlie and godlesse 〈◊〉 say onelie to the godlie beleevers as heeretofore hath been prooved ● Quest What doe the wicked eate in the Lords supper Questi 7 ● Auns You say accidents of bread and Christs bodie Aunsw 7 Luther saith the wicked eat bread both substance and accidents and the bodie of Christ also We say the wicked ea●e nothing in the Lords supper but bare bread and drinke nothing but meere wine being the outward elements of the sacrament As for the inward grace of the Sacrament which is Christ crucified with all his merits they eate not they receiue not because they haue neither a liuelie faith to receiue him nor a purified heart by faith to intertaine him And therefore they onelie eate as ●udas did and as Augustine said Tract 59. super Iohn page 205. Illi manduca●ant pa●em Dominum illi pa●em Domini contra Dominum The godlie eate bread the Lord the wicked onelie the bread of the Lord against the Lord. ● Quest What is it to eate Christs bodie Questi 8 ● Auns You say carnallie to eate Christs flesh with Aunsw 8 your bodilie mouth c. Luther saith carnallie to eate Christs flesh and spirituallie to beleeue in him Wee say with the Scriptures that to beleeue that all Christs merits are ours and purchased for vs in his passion This is to eat Christs bodie as hath been alreadie prooved Questi 9 9 Quest What is it to drinke Christs bloud Aunsw 9 9 Auns You say carnallie to drinke his bloud Luther saith carnallie and spirituallie We say with the scriptures it is to beleeue that Christs bloud was shed on the crosse for our sinnes Questi 10 10 Quest How is bread made Christs bodie Aunsw 10 10 You say by Transubstansiation Luther saith by Consubstansiation We say by appellation signification or representation as aforesaid Questi 11 11 Quest. Where is Christs bodie Aunsw 11 11 Auns You say everie where Both of you erre for then Christ should not haue a true bodie Luther saith every where We say according to Scripture and Creed onelie in heaven Quest 12 12. Quest How is Christ every where Aunsw 12 12. Auns You say according to both natures But both of you speak Monkerie P perie Luther saith according to both natures But both of you speak Monkerie P perie We say with Scriptures and Fathers as hath been proved onely according to his Godhead Now gentle Reader you see the agreement difference that is betwixt the Papists Lutherans and Protestants And how impertinentlie I will not say vnscholler like this is brought against vs which neither helpeth their carnall presence nor hurteth our faith touching Christs spirituall presence And now to the ●●st that followeth Amongst factions of opinions Catho Priests Magdeburg in Epist ad Eliz. Anglia Reg. Rider some latelie take avvay the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most evident and puissant vvords of Christ GEntlemen this concerneth not vs it may fitter be inverted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and received in Christs Primitiue Church but we denie your imagined carnall presence never recorded in Gods booke nor beleeved of auncient father nor ever knowne to Christs spouse the Primitiue Church as you haue heard trulie prooved But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a private errour to a publike heresie Tyndall Frith Barnes Cranmer left it as a thing indifferent to beleeue the reall presence Catho Priests So that the adoration saith Frith be taken avvay because there then remaineth no poison Fox in Mar●yrel Kemnitius in Exam. Conc. ●rid contra ●●n de F● ch●ristia vvhereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoveth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98.