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	calf_n	moses_n	21	3	6.4117	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

even God himselfe doth expressely dislike that anie should be so bold as to attempt to make anie Image or visible shape of him at all reproving the Iewes for so doing saying for that end and purpose thus VVho is like unto mee And againe hee saith To vvhom vvill yee make me like or make me equal or compare mee that I should be like him All they that make an Image saith he are vanitie and their delectable things shall nothing profit And againe he saith All that are of the fellowship thereof shall be confounded for the vvorkemen themselves are men In vaine therefore is that distinction yee have betweene an Idoll and an Image saying That an Idoll is of a false or fained thing or which revera is not or hath no being at all and that an Image is of a true thing or of such a thing as revera is For you see by the premisses that even the portraiture or fashioning of a true thing as namelie even of the true God by anie similitude or likenesse whatsoever made by men is utterly cōdemned Yea S. Stephen also confuteth that distinction for even the golden Calfe which the Israelites made althogh they made it to worship the true God by is by him expresly called an Idoll Act. 7.41 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum aeque apud nos formulam facit Igitur omnis forma vel formula Idolum se dici exposcit Idos in Greeke saith Tertullian signifieth a forme or figure from whence the diminutive Idolon is derived vvhich signifieth a little forme or figure Every forme therefore or figure requireth to be called an Idoll Howsoever then in French or English speech the words Idol and Image may by reason of use and custome sometime differ yet in the Greek tongue from whence the word Idoll is originally derived there appeareth to bee no such d●fference But hereof there needeth not to be anie further dispute because God himselfe hath directly forbidden not only Idols but all Similitudes also or Likenesses whatsoever made and erected by men in the way of Religion Thou shalt make thee saith he no graven Image nor any similitude of things that are in heaven above nor that are in the earth beneath nor that are in the vvaters underneath the Earth Thou shalt not bow downe thy selfe to them nor serve them In which words you see two things directly enioined the one that no man presume to make anie Images or similitudes of God the other that if he have made anie such Image or similitude that he proceed not further in sinning by bowing downe to them or serving them Agreeably whereunto is likewise that which Moses spake as it were expounding that Commandement unto the Israelites and saying thus unto them The Lord spake unto you out of the middest of the fire and yee heard the voyce of the vvords but saw no similitude save a voyce Then hee declared unto you his Covenant vvhich he commanded you to doe even the Ten Commandements and vvrote them upon two Tables of stone And the Lord commanded me that same time that I should teach you ordinances vvhich yee should observe in the land vvhither yee goe to possesse it Take therefore good heed unto your selves for yee saw no Image in the day that the Lord spake unto you in Horeb out of the midst of the fire that yee corrupt not your selves and make not a graven Image or representation of any figure vvhether it be the likenesse of male or female the likenesse of any beast that is on the earth or the likenesse of any feathered soule that flyeth in the ayre or the likenesse of any thing that creepeth on the earth or the likenesse of any fish that is in the vvaters beneath the earth Marke well this reason of Moses that because they onely heard a voice of God but saw no Image or Similitude of him therefore they should take heed that they be not so presumptuous as to make anie visible Image or similitude of him Theodoret also saith Deus ab ijs fieri qui u●l●us creaturae imagine effingunt Creatorem that they make gods vvhich fashion the Creator by the image or likenesse of any creature And S. Augustine saith likewise that Dei praecepto prohibetur aliqua in figmentis hominum Dei similitudo By Gods commandement is forbidden any similitude of God devised by men Although therefore yee alledge and say that God in ancient time appeared in the similitude of a Man and that the Holy Ghost also appeared upon Christ in the similitude of a Dove all this maketh nothing for you for God might appeare in what similitude he pleased and who shall or can forbid him by anie law to doe whatsoever he pleaseth But he hath given a law and a commandement to us his creatures whereby wee stand bound though hee be free tha● wee shall not make anie Image or similitude of him and therefore our dutie is and accordingly our care must be to doe as he hath enioined and commanded us and not licentiously in matters concerning him and his religion to devise invent and doe as we list our selves 3 But they not onelie make Images or visible shapes of the everie where present invisible and incomprehensible God but they proceed further in this their boldnesse and do also worship God in or by those Images after that they have made them It was one great wickednesse to be so audacious as to make an Image or similitude of God and it is another to worship him after that sort in or by an Image after it is made So this is a third point of Idolatrie wherein the Popish Church is intolerablie faultie For God will be worshipped as himselfe hath prescribed in his word and not according to mens fancies and devises Yea S. Paul expressely condemneth all ethelothreskeian that is vvill-worship or worshipping of God according to mens pleasures and conceits And therefore Vetuit Deus non solum Imaginem aliquam adorari sed etiam seipsum adorari in Imagine God hath forbidden not onely an Image to be vvorshipped but himselfe also to be vvorshipped in an Image saith Abulensis Agreeably whereunto S Ambrose also saith Non vult se Deus in lapidibus coli God vvill not have himselfe to be vvorshipped in stones For as Christ himselfe also teacheth God is a spirit and they that worship him must vvorship him in spirit and in truth Yea their doings in this point be as grosse Idolatrie as was that of the Israelites in the time of Moses when they together with Aaron the high Priest made the golden Calfe and worshipped God in that Image which themselves had made For yee must not thinke them to be so senselesse or sottish as that they did beleeve that verie Image it selfe to be God I hope yee will suppose that Aaron

have commended unto you it being spiritually understood shall quicken you What can bee spoken more plainely yea this point Christ himselfe cleareth yet further in the 51. Verse of that Chapter saying The Bread that I will give is my flesh which I will give for the life of the world Where wee must of necessitie understand not the bread in the Sacrament but himselfe and his flesh and Bodie crucified and sacrificed upon the Crosse to bee that Bread he there speaketh of So that to applie Christ crucified by faith unto a man as his Saviour and Redeemer whether it bee in the Sacrament or at anie other time without receiving the sacrament is to eate his flesh and to drinke his blood as S. Augustine againe expoundeth and declareth it De Doct. Christ. lib. 3. cap. 21. de Civit. lib. 21. cap. 21. And this is yet further manifest by conferring the 54. Verse of that Chapter with the 40 Verse For whereas Christ in the 54. Verse speaketh thus VVhosoever eateth my flesh and drinketh my blood hath eternall life and I vvill raise him up at the last day to declare the true meaning of those words he speaketh after this sort in the 40. Verse producing the same thing in effect and saying thus Every man which seeth the Sonne and beleeveth in him shall have everlasting life and I will raise him up at the last day By comparing of which two verses together it appeareth that to eate the flesh of Christ and to drinke his blood is in that place nothing else but for a man to beleeve in him and so to apply him as a Redeemer and Saviour to himselfe in particular for eternal life Which thing he againe declareth in the 47. Verse saying thus Verily verily I say unto you hee that beleeveth in me hath everlasting life But hee yet further explicateth the matter in the 56. Verse and sayeth thus Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Whereby appeareth that to eate Christs flesh and to drinke his blood is all one with this to have Christ dwelling in us and us in him Now then how doth Christ dwell in us S. Paul answereth and telleth us directly that Hee dwelleth in us by faith It is then still undeniably manifest that the eating of Christs flesh and drinking of his blood is nothing else but as I said before to beleeve in Christ or to have a true livelie faith in him wherby we apprehend and applie him as a Redeemer Saviour unto our selves in particular and whereby it is that hee dwelleth in us and wee in him and so are united unto him not by a carnal but by a spirituall meane and union And so S. Paul againe sheweth that the union or coniunction which wee have with Christ is not by anie bodilie but by a spirituall meane and manner for hee that is ioyned unto the Lord is one spirit saith he and therefore also doth S. Paul call Christ spirituall meate and spirituall drinke and saith that even those Ancestors of the Ievves which lived in Moses time long before the Incarnation of Christ did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that follovved them and that Rocke vvas Christ. These Ancestors of the Ievves that thus did eate Christ and drinke Christ so long before his Incarnation aswell as we could not possibly eate him in a bodilie manner or carnall fashion for Christ as yet in their times had not taken his humanitie or manhood nor was incarnate it remaineth then that they did eate him and drinke him by their faith and after a spiritual manner for in a carnal or bodilie sort as is apparant they could not possiblie eate or drinke him And seeing that they did eate the same spirituall meate and did drinke the same spiritual drinke that wee doe it must be granted that wee likewise doe not otherwise eate Christ or drinke Christ but in the same manner namely spiritually and by faith But againe if those words of Christ in that sixt Chapter of S. Iohns Gospell were to bee understood as yee suppose then it would also follow that Iudas that traytor or anie other Reprobate whosoever that did receive that sacramental Bread and Wine should also bee saved and have eternal life for in that Chapter Christ saith expreslie thus VVhosoever eateth my flesh and drinketh my blood hath eternal life But whosoever externally eateth the Sacramental bread and drinketh the Sacramental wine hath not eternal life for as S. Paul sheweth There bee some that eate of that bread and drinke of that Cup unworthily and so eate and drinke Iudgement to themselves and therefore the external eating of the sacramental bread and drinking of the sacramental wine is not the eating of the flesh of Christ nor the drinking of his blood which is spoken of and intended in that place Yea at that time when these words were spoken the Sacrament of the Lords Supper was not yet instituted as Lyra also well observeth These reasons then may suffice to satisfie reasonable men for answer to that sixt Chapter of S. Iohn which yee so often urge in vaine because by this time I trust you perceive how that your supposed bodilie presence of Christ in the Sacrament by waie of Transubstantiation cannot thereout possiblie be forced or concluded But yet further to the end it may not seeme strange unto you that Christ should call the bread his bodie when it was not in very deed his bodie naturally and substantially but a signe remembrance and figure of that his bodie you are to understand that it is an usuall and ordinarie phrase and speech in Sacraments and namelie aswell in Sacraments of the old Testament as of the new to call the signe by the name of the thing signified As for example Circumcision was one of the Sacraments among the Iewes and the Paschal Lambe was another under the old Testament Now Circumcision was directly called the Covenant which neverthelesse was not the verie Covenant it selfe but a signe of the Covenant For the Covenant it selfe was this that In Abrahams seed all nations should be blessed and that God would be their God and they his people So againe the Paschall Lambe was directlie called the Passeover when as neverthelesse it was not the verie Passeover it selfe but a signe and token of the Passeover For the verie Passeover it selfe was this that an Angell passed over the houses of the Israelits sparing them and smote the Egyptians their enemies and this is also called eating the Passeover when as but the signe of the Passeover onely namely the Paschall Lambe was eaten In steede of Circumcision Baptisme succeedeth amongst Christians and in the place of the Passeover succeedeth the Lords Supper What marvaile then can it bee or should it bee to anie Christian that Baptisme

had deserved that the due judgement of God should have condemned even those that are justified unlesse mercie had relieved them from that which was due that so all the mouthes of them which would glory of their merits might be stopped and he that glorieth might glorie in the Lord. They further taught as S. Augustin did that Man using ill his Free will lost both himselfe it that as one by living is able to kill himselfe but by killing himselfe is not able to live nor hath power to rayse up himselfe when he hath killed himselfe so when sinne had beene committed by freewill sinne being the conqueror freewill also was lost forasmuch as of whom a man is overcome of the same is he also brought in bondage 2. Pet. 2.19 that unto a man thus brought in bondage and sold there is no libertie left to do well unlesse he redeeme him whose saying is this If the Sonne make you free yee shall be free indeed Ioh. 8.36 that the minde of men from their very youth is set upon evill there being not a man which sinneth not that a man hath nothing from himselfe but sinne that God is the author of all good things that is to say both of good nature and of goodwill which unlesse God do worke in him man cannot doe because this good will is prepared by the Lord in man that by the gift of God hee may doe that which of himselfe hee could not doe by his owne free-will that the good will of man goeth before many gifts of God but not all of those which it doth not go before it selfe is one For both of these is read in the holy Scriptures His mercie shall goe before me and His mercie shall follow me it preventeth him that is unwilling that hee may will and it followeth him that is willing that hee will not in vaine and that therefore vvee are admonished to aske that we may receive to the end that what we doe will may be effected by him by whom it was effected that vvee did so will They taught also that the Law was not given that it might take away sinne but that it might shut up all under sinne to the end that men being by this meanes humbled might understand that their salvation was not in their owne hand but in the hand of a Mediator that by the Law commeth neyther the remission nor the removeall but the knowledge of sinnes that it taketh not away diseases but discovereth them forgiveth not sins but condemneth them that the Lord God did impose it not upon those that served righteousnesse but sin namely by giving a just law to unjust men to manifest their sinnes and not to take them away forasmuch as nothing taketh away sinnes but the grace of faith which worketh by love That our sinnes are freely forgiven us without the merit of our workes that through grace wee are saved by faith and not by workes and that therefore we are to rejoyce not in our owne righteousnesse or learning but in the faith of the Crosse by which all our sinnes are forgiven us That grace is abject and vaine if it alone doe not suffice us and that wee esteeme basely of Christ when we thinke that hee is not sufficient for us to salvation That God hath so ordered it that he will be gracious to mankinde if they doe beleeve that they shall be freed by the blood of Christ. that as the soule is the life of the bodie so faith is the life of the soule and that wee live by faith only as owing nothing to the Law that he who beleeveth in Christ hath the perfection of the Law For whereas none might be justified by the Law because none did fulfill the Law but only he which did trust in the promise of Christ faith was appointed which should be accepted for the perfection of the Law that in all things which were omitted faith might satisfie for the whole Law That this righteousnesse therefore is not ours nor in us but in Christ in whom wee are considered as members in the head That faith procuring the remission of sinnes by grace maketh all beleevers the children of Abraham and that it was just that as Abraham was justified by faith onely so also the rest that followed his faith should be saved after the same maner That through adoption we are made the sonnes of God by beleeving in the Sonne of God and that this is a testimonie of our adoption that we have the spirit by which we pray and cry Abba Father forasmuch as none can receive so great a pledge as this but such as be sonnes onely That Moses himselfe made a distinction betwixt both the justices to wit of faith and of deedes that the one did by workes justifie him that came the other by beleeving only that the Patriarches and the Prophets were not justified by the workes of the Law but by faith that the custome of sinne hath so prevayled that none now can fulfill the Law as the Apostle Peter saith Act. 15.10 Which neyther our fathers nor wee have beene able to beare But if there were any righteous men which did escape the curse it was not by the workes of the Law but for their faithes sake that they were saved Thus did Sedulius and Claudius two of our most famous Divines deliver the doctrine of free-will and grace faith and workes the Law and the Gospell Iustification and Adoption no lesse agreeably to the faith which is at this day professed in the reformed Churches then to that which they themselves received from the more ancient Doctors whom they did follow therein Neyther doe wee in our judgement one whit differ from them when they teach that faith alone is not sufficient to life For when it is said that Faith alone justifieth this word alone may be conceived to have relation either to the former part of the sentence which in the schooles they terme the Subject or to the latter which they call the Predicat Being referred to the former the meaning will be that such a faith as is alone that is to say not accompanied with other vertues doth justifie and in this sense wee utterly disclaime the assertion But being referred to the latter it maketh this sense that faith is it which alone or only iustifieth and in this meaning onely doe wee defend that proposition understanding still by faith not a dead carkase thereof for how should the iust be able to live by a dead faith but a true and lively faith which worketh by love For as it is a certaine truth that among all the members of the bodie the eye is the only instrument whereby wee see and yet it is as true also that the eye being alone and seperated from the rest of the members is dead and for that cause doth neyther se●