Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	authority_n	call_v	44	3	4.9903	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48358	Holy characters containing a miscelany of theolocicall [sic] discovrses that is theology, positiue, scholasticall, polemicall, and morall built upon the foundation of scriptures, traditions, councils, fathers, divided into two books / written by George Leybvrn ...	Leyburn, George, 1593-1677.	1662 (1662)	Wing L1938; ESTC R18553	388,184	688

Epis 55. affirm's That infidelity or false faith is inconsistent with the Church of Rome S. Austin Epis 66. auer's that our lord hath plac'd the doctrine of truth in the office and Chaire of the Roman Church and S. Bernard Epis 190. to Pope Innocentius against Abailardus writeth thus We must refer to your Apostle-ship all the scandalls and dangers which may happen in matters of faith for there defects in order to faith ought to be remedied where faith cannot faile for to what Other see was it euer said I haue pray'd for thee Peter that thy faith faile not Although Bishops of Rome that succeed in the Chaire of S. Peter may personally err as priuate Doctours neuertheless none euer did or shall err iudicially or definitiuely that is none of S. Peters successors haue or shall deuiat from the truth in their consistories Courts Councils consultations held concerning matters of faith Religion and generall manners because Christ's prayer I haue pray'd for thee Peter that thy faith faile not protects them Wherfore the ancient Fathers recur'd to Rome and applyed themselues to the Chaire of S. Peter in all matters of controuersy pertaining to Religion and faith namely S. Austin and the Bishops of Affricke vnto Innocentius the first and vnto Celestinus Epis 90 95. S. Chrysostome had recourse to the same Innocentius Epis 1. 2. S. Basil to the Pope in his tyme Epis 52. S. Hierom to Damasus Epis 5. 7 58. and S. Cyprian Epis ad Cornelium expresly affirm's that the cause of all schisms and heresies proceeds from want of obedience to the supream Pastour Nec aliunde saith he haereses obortae sunt aut nata sunt schismata quam inde quod vni Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos ad tempus Iudex vice Christi cogitatur From disobeying of lawfull Pastours began the notorious schism of Core Dathan and Abyron who rose vp against Moyses and Aaron whome God had appoynted Chief Rulers ouer them and the rest of the Children of Israël puft vp with proud thoughts of their own abilities and conceipted worthiness they were troubled and grieu'd at the establishing of priesthood in the family of Aaron onely and therefore arrogated to themselues priestly function against the ordinance of God and to the vpholding of their schism coind a new Theology teaching that Moyses and Aaron tooke too much vpon them lifting themselues aboue the people of our lord saying all were alike holy and our lord with euery one of them alike after the same manner all schisms and heresies down from our Sauiour Christ till these dayes haue sprung vp against God's ordinance in euery age some one or other wanton schollar hath drawn Disciples and gathered Accomplices together against the supream Pastour that is the Bishop of Rome and our true Aaron as S. Bernard calleth him l. 2. de consid c. 8. pretending that he tak's too much authority vpon him lifting his own chaire aboue all others seeing that the spirit of God is with euery one of them to teach preach and administer the Sacraments without dependence of him Their intent and aime in rising thus against the supream Pastour of the Church is to persuade the vnlearned that the speciall priuiledges of Pasce oues meas confirma fratres tuos which Christ cōfer'd on S. Peter doe not descend on his successors alone in consequence of which they conceiue it needless to seek to the Bishop of Rome for Confirmation of their new opinions or to value any condemnation in order thereto that proceeds from that Apostolicall Chaire and as all wanton schollars which coyne new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreame Pastour of the Church so they speake contemptuously of the schooles of orthodox Doctours in regard these be the supream Pastours chiefest consistery and the Churches sanctuary that keeps the Originall Cycli and weights of all Christian doctrine where with they weigh all coyns of new Theologies and such as are found too light are laid aside for the high Priest to condemne and anathematise lest the vnlearned learned be deluded thereby And indeed since the first erecting of scholes Cōnexae sunt saith the learned Canus scholae contemptio haeresum pestes contempt of scholes and heresies are inseperably connected together For example Luther afraid of the originall weights kept in the scholes of Orthodox Doctours sharpned his tongue against all the Vniuersities of those dayes which he called Lupanaria Antichristi the stews or Brodel houses of Antichrist and t' is common alike to all such as coyne or follow new opinions to haue an extream abhorrence from the scholes of Orthodox Doctours But woe to all such wanton schollars as goe out from the rest into seuerall sects for they perish in the contradiction of Core They are clouds without water carried about of winds Trees of Autumne without fruit raging waues of the sea foming out their owne shame and confusion wandring starres to whom is reseru'd the storm of darknes for euer Ep. Cath. Judae because they despise the scholes of Orthodox Doctours rise against the authority of their supream Pastour and cut out of their own braines vnauthorized Models of new sects and Religions As the Prince of darknes by diuine permission transforms himselfe into an Angel of light so he guideth the pencils of Ambitious schollars vnto setting forth false resemblances of true faith The extream wantonness of heady and high mynded Teachers by the crafty dealings of Satan has euen in our dayes turn'd Christianism into great disorder and confusion As the People of Rome through the delusions of Simon Magus were diuided in order to the true Selene some conceiuing her to appeare from one window some from an other and some from as many windowes as darted seeming resemblances of her so very many Christian people especially these of our own nation fince they haue let goe their hold of S. Peters Chaire that is since their falling away from the obedience due to the Church of Rome that first conuerted them to Christianism are of different iudgements as to the true faith deluded by the subtill sleights of new Teachers which according to the seuerall lustes of their high mynds haue diuided them into seuerall sects some be Lutherans some Caluinists some Protestants some Anabaptists some Independēts some fift-Monarke men some Quakers some Deists and some Atheists There are now as many faiths as wills whiles either faith is represented as new Teachers will or as they will so is interpreted and whereas according to one God one Lord and one baptism there is also but one faith men of these dayes are faln away from that which is the onely faith and begin to belieue that there is none at all confounded with the great variety of seeming faiths The ground wherof as t is afore intimated is in regard Non vnus in Ecclesia ad tempus Sacerdos ad

sacrifice vnder the forms of bread and wine wherin consist's the similitude of Melchisedechs sacrifice Again to deny that Christ instituted and appointed Priest's as his substitutes to offer euen to the end of the world the sacrifice that himselfe celebrated at his last supper were to deny Christ to be a Priest for euer there being no other meanes to establish his eternall Priesthood then by the sacrifice of Priest's instituted by and substituted vnder him Priesthood being but a power or faculty * Hebrae 5. omnis Sacerdos Pontisex est institutus vt offerat dona sacrificia to offer sacrifice which Christ sitting at the right hand of his diuine Father cannot do in his own person sacrifice taken in the proper sense for an outward visible act of supream worship as of necessity it must be taken wherby plainly followeth that whosoeuer does take away Christ his power to sacrifice does destroy his Priesthood also or render it vnprofitable and vseless and to allow Christ improper spirituall and metaphoricall sacrifice only is not enough to make good his Priesthood as to the order of Melchisedech who offered outward sensible sacrifice of bread and wine Neither can Christ in respect of spirituall sacrifice only be counted more a Priest then euery faithfull man or woman that offereth to God contrition of a penitent heart which is an insensible spirituall sacrifice Psalmo 50. Furthermore Melchisedech in meeting Abraham as he returned from the victory ouer the kings and blessing him is a mysterious representation of Christ who meeteth and blesseth his faithfull seruants returning to their Country of Paradise whence their first parent Adam was eiected with the spoiles of the deuill that eiected him lastly Melchisedeck in taking (e) Abraham payd Tithes to Melchisedech as a duty or homage and not for his own person onely but euen for Leui then vnborn and consequently for the whole Priesthood of Leui's stock acknowledging thereby Melchisedech to be Priest and his superior and of all the leuiticall order payment of tithes is a naturall duty which is done to Priests that thereby they may receiue both honour and liuelihood Iacob vowed to pay tithes Gen 28. Moses appointed them Leuit. 27. num 18. and the ancient Fathers proue them to be due to the Church Pastours Namely S. Cyprian Epis 66. S. Hierom. Epis 1 7. S. Austin ser 1 ●● de Tempore tithe of Abraham is a type of Christ also who can in equity exact as tithe seruice and obedience of all reasonable creatures whom he hath deliuered out of captiuity by the merit of his death and passion CHAR. IV. OF SACRAMENTS THE CONTENTS The Sacraments of the new law by diuine institution are enabled to produce inward grace vnto iustification of life ex opere operato that is through their own outward sensible working They be soueraign remedies against all kinds of spirituall infirmities the Catholick Church the shop that keepeth the medicinall Sacraments Christ the diuine Apo●●ecary no sinner ought to despaire of s●luation while he abideth in a shop of sauing remedies which is the catholick Church SAcraments taken in a large generall sense be outward visible ceremonies employed in corporall creatures or elements wherby men as birds of one feather flock together and * Aug. l. 9. Con. Faustū cap 11. in nulla inquit religione homines colligantur inter se sine consortio Sacramentorū id est sine aliquibus caer●monijs sensibilibus Et S. Chrysos hom 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus quia constamus anima corpore si vero essemus incorporei incorporea et●am dedisset dona id est Sacramenta vnite in the profession of some one Religion true or false the worship of a thing that is indeed or counted a God depending necessarily therof Pagans worshipped the sensible elements (a) Through human weaknes and the crafty dealing of the Deuil certaine people haue been brought to that height of madnes as to think and worship for Gods and godesses the four elements namely fire aire water and earth as likewise other parts of the vniuers especially such as conduced to the generation of any thing From hence the vitall spirit was called the God Iupiter fire the God Vulcan aire the godess Pallas and the earth the godess Ceres of their ceremonies ascribing a diuinity euen to the meanest creatures Iews worshipped the true God vnder corporall creatures wherin they vsed their ceremonies but the multitude therof being numerous difficult and greiuous made their Religion a yoke of bondage The society of christian people are deliuered from the Pagans Idolatry and the Iew 's seruitude being called vnto the liberty wherwith Christ hath made them free to serue and worship one true God vnder * Aug. l. 38. c. 9. ae doc Chris l. 19. con Faus cap. 13. Sacramenta inquit mutata sunt facta sunt faciliora pauciora salubriorae a few ceremonies most proper for an agreable exercise both of body and soul being sensible things most cleane in reference to the body and most precious in order to the soul to wit seuen Sacraments (b) The decree of Pope Eugenius set down in the end of the Councill of Florence asserteth seuen Sacraments which catholick assertion the Council of Trent hath defin'd sess 7. can 10. and Caluin l. 4. instit c. 19. confesseth that the opinion of seuen Sacraments is grounded in antiquity and was vniuersally approu'd mysteriously figured in the seuen pillars wisdome hewed out in the building of her howse Prouerb 1. that is which Christ the eternall wisdome hewed (c) According to S. John the Euangelist cap. 19. When the souldiers savv that Jesus vvas dead one of them vvith a speare pearced his side and fortvvith came there out blood and vvater wherby are signifyed mystically all the Sacraments though two especially namely Baptism which openeth the door vnto and the Euchariste which is the end of all the other Sacraments wherfore S. Austin c. 120. in Ioan. infer's that the Sacraments of the new law came from the side of Christ out of his side in the erecting of his Church Also mysteriously represented in Naamans washing himselfe seuen times in Iordan and in the fiue breads and two fishes wherwith Christ fed and satisfyed many Thousands and taken in the strict proper sense they be outward visible signes or rites of inward invisible sanctity and (d) The Council of Trent cast's an Anathema vpon those which shall assert that the Sacraments of the new law do not containe the grace which they signifie or that they be not effectuall instruments Ex opere operato through their own working of the same grace This Catholick assertion is conform to the doctrine of the ancient Fathers in the first Council of Nice which speaking of Baptism say Aquam vides considera vi●ti●tem Dei in aqua absconditam Thou beholdest water consider the virtue of God that lie's hid