Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_n	worship_v	7,455	5	9.1341	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00919	A Catholike confutation of M. Iohn Riders clayme of antiquitie and a caulming comfort against his caueat. In which is demonstrated, by assurances, euen of protestants, that al antiquitie, for al pointes of religion in controuersie, is repugnant to protestancie. Secondly, that protestancie is repugnant particularlie to al articles of beleefe. Thirdly, that puritan plots are pernitious to religion, and state. And lastly, a replye to M. Riders Rescript; with a discouerie of puritan partialitie in his behalfe. By Henry Fitzimon of Dublin in Irland, of the Societie of Iesus, priest.; Catholike confutation of M. John Riders clayme of antiquitie.	Fitzsimon, Henry, b. 1566.; Rider, John, 1562-1632. Rescript.; Rider, John, 1562-1632. Friendly caveat to Irelands Catholicks.	1608 (1608)	STC 11025; ESTC S102272	591,774	580

Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius 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 saluation 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 but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene

A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl Lōd per Ioā woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office eu●n among protestants although these three according to their ordre more or lesse haue bene in all Christēdome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata Lismāni● c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) Brēt in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolā ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Io● 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed