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	call_v	heaven_n	31	3	5.1322	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72264	The touch-stone of the reformed Ghospell. Wherin sundry chiefe heads and tenets of the protestants doctrine (obiected by them commonly against the Catholicks) are briefly refuted. By the expresse texts of the protestants owne Bible, set forth and approued by the Church of England. With the ancient fathers Iudgments thereon, in confirmation of the Catholike Doctrine; Gagge of the new gospel	Heigham, John, fl. 1639.	1634 (1634)	STC 13033.8; ESTC S125239	50,830	222

it was a Symbole of admirable and supernatural vertue And had he not reason so to say For oyle of it selfe could not be naturally the Antidote of all diseases and albeit it were yet the Apostles were not sent to practice phisick but to preach the ghospell Yea it were a thing both ridiculous and impious to make them Triaclers Druggers or Paracelsians Marc. 16.18 They shall lay handes on the sicke and they shall recouer But first our Reformers are no true Priests Secondly they lay not their handes vpon the sick Thirdly they annoint them not with oyle in the name of the Lord as S. Iames willeth Let them say the truth then and shame the diuell are not they sick in their wits who will oppose so plaine Scriptures ¶ See the Fathers that affirme the same Origen hom 2. in Leuit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Marc. 5. Iac. with many others XLIII That no interiour Grace is giuen by imposition of handes in holy Orders And that ordinary Vocation and Mission of Pastours is not necessary in the Church COntrary to the expresse wordes of their owne Bible 1. Tim. 4.14 Neglect not the gift we read grace that is in thee which was giuen thee by Prophesy with the laying on the hands of the Presbitery Loe how playne it is that holy Orders doe giue grace Doctour Kellison handling this question touching the mission of the Reformers proueth learnedly in his Reply pag. 7. 44. that this foundation being disproued the whole frame of their Church and Religion falleth yea that they haue neither true faith nor worship of God and his reason is this If faith depend of hearing hearing of preaching preaching and administration of Sacraments of ministers and preachers and preachers ministers of their mission where there is no mission as they haue none there can be no true fayth nor lawfull administration of Sacraments and consequently no Religion Therfore vocation is necessary in the Church 1. Tim. 1.6 Wherefore I put thee in remembrance that thou stir vp the gift of God which is in thee by the putting on of my hands Loe how playne the holy Scripture is against them But they reply that laying on of hands is not needfull to them who haue already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answere that God commanded Moyses Numb 27. to lay his hands vpon Iosue wheras by the testimony of God himselfe Iosue had already in him the spirit of God S. Paul althogh he were called immediatly from heauen yet was afterward sent with laying on of hands Acts 13.3 Heb. 5.4 And no man taketh this honour vnto himselfe but he that is called of God as was Aaron Heere our Aduersaries reply agayne that Aaron had no externall vocation But this is easily solued for Aaron was the first of his Order and therefore could not haue his calling by succession and whose case is farre vnlike to our Reformers vnles they will confesse also that they are the first or their order wherein they shall be easily belieued See more Act. 13.2 Tim. 1.6.1 Tim. 5.22.2 Tim. 1.8 Nūb. 27.23 ¶ See also the Fathers S. Aug. lib. 4. quaest super Num. S. Cypr. ep ad Magnum Optat. Mileuit the place beginneth Ne quis miretur Tertull. in praescript The place beginneth Edant origines XLVI That Priests and other Religious persons who haue vowed their chastity to God may freely marry notwithstanding their vow COntrary to the expresse wordes of their owne Bible Deut. 23.22 When thou shalt vow a vow vnto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sinne in thee but if thou shalt forbeare to vow it shall be no sinne in thee Out of which wordes two thinges are clearly proued The one that it is both lawfull and laudable to make vowes The other that Vowes being once made do bind where otherwise there was no oblagation before Therfore such as haue vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1. Tim. 5.11.12 But the younger widdowes refuse for when they haue begun to wax wanton against Christ they will marry hauing damnation because they haue cast off their first fayth All the auncient Fathers that write vpon this place expound these words of the Apostle of the vow of Chastity or of the faith and promise made to Christ to liue continently as is abundantly proued in the Rhemes Testament vpon this place 1. Tim. 5.15 For some are already turned aside after Sathan Loe to marry after the vow of chastity once made is heere termed by the Apostle himselfe turning aside after Sathan And herupon it is that we call the Religious that after marry as Luther Bucher Peter Martyr and the rest of that lasciuious rabble Apostata's Gods adulterers incestuous sacrilegious and like See more Psal 66.16 Numb 6.2.18 Iosue 21.26 Ierem. 35.18 Eccles 5.3 Act. 21.23 ¶ See also the Fathers in confirmation heerof S. Aug. lib. de bono viduit cap. 9. S. Athanasius lib. de virginitat S. Epiphanius haeref 48. S. Hier. cont Iouin lib. 1. cap. 7. What is it to breake their first faith saith S. Aug They vowed and performed not in Psal 75. The place beginneth Quid est primam fidem c. XLV That fasting and abstinence from certaine meates is not grounded on holy Scripture nor causeth any spirituall good COntrary to the expresse wordes of their owne Bible Ierem 35.5 And I set before the sonnes of the house of the Rechabits pots full of wine and wine-cups and I said vnto them drinke yee wine But they said we will drinke no wine for Ionadab the sonne of Rechab our Father commanded vs saying Yee shall drinke no wine neither yee nor your sonnes for euer Thus haue we obeyed Ionadab our Father in all that he hath charged vs. Therfore fasting is grounded in holy scripture Luc. 1.15 For he shall be great in the sight of the Lord and shall drinke neither wine nor stronge drinke Loe abstinence not only foretould but also prescribed by the Angell which plainly proueth that it was both a worthy thing and also an act of Religion in S. Iohn Baptist as it was in the Nazarites and Rechabits afore-mentioned Actes 13.3 And when they had fasted and prayed and laid their handes on them they sent them away Hence the Church of God hath sufficient ground and warrant for the vsing and prescribing of publique fastes which was not fasting from sinne as our Reformers forsooth pretend for such fasting they were euer bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when euery man lists or the toy takes him in the head as Aerius and other Hereticks did teach testified

by S. Aug. haeres 53. Mat. 17.21 Howbeit this kind of deuills goeth not out but by prayer and fasting Loe the great force of prayer and fasting able to expell the very deuill Therfore it causeth great spirituall good See more Ioel. 2.12 Mat. 6.16 Mat. 9.15.29 Toby 12.8 Luc. 2.37 Act. 14.22 2. Cor. 11.27 2. Cor. 6.5 Numb 30.14 1. Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip. S. Basil orat de Ieiunio S. Chrysost orat in sanct Lauacrum hom 1. in Gen. S. Amb. ser 4. S. Hier. in cap. 18. Isa and many others XLVI That Iesus-Christ descended not into hell nor deliuered thence the soules of the Fathers COntrary to the expresse words of their owne Bible 1. Ephes 4.8 When he ascended vpon high he led Captiuity captiue in their margent or a multitude of captiues and gaue gifts vnto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captiues to be the soules of the glorified no man in his right wits will say Nor the soules of the damned for so the deuils should be brought againe into heauen therefore they were the soules of the Fathers which Christ deliuered out of Limbus Actes 2.27 Because thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption These very wordes S. Aug. applieth to the proofe of a third place and saith Who but an Infided will deny Christ to haue descended into Hell Epist 99. ad Euod 1. Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached vnto the spirits in prison Now to vnderstand by the word prison heauen there is no sense sith it is called the seate of God and not the prison of God To vnderstand it of the wicked Caluin himselfe opposeth this opinion and maintayneth that S. Peter speaketh of the good which were knowne from the dayes of Noe. Adde heerto that this doctrine destroyeth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And these all hauing obtained a good testimony through faith receiued not the promise to wit of Heauen God hauing prouided some better thing for vs that they without vs should not be made perfect to wit in their perfect complete glory Whence it followeth necessarily that they must needes grant another place distinct as well from the Heauen of the saued as from the Hell of the damned wherin these holy soules were detayned Mat. 12.40 For as Ionas was three dayes and three nights in the Whales belly so shall the Sonne of man be three dayes three nights in the hart of the earth But how I pray is this Figure fulfilled if Christ were not as many dayes and nightes in the heart of the earth as Ionas was who was not in the whales belly in body only but also in soule Whence it followeth that either Christs holy soule was three dayes and three nights in the hart of the earth as well as his body or that this place of Scripture is either false or vnfulfilled But this were most absurd to say Mat. 27.52.53 And the graues were opend and many bodies of Saints which slept arose and came out of the graues after his resurrection and went into the holy Citty and appeared vnto many Vnderstood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Cittizens of Trallis thus Many arose with our Lord for the Scripture saith that many of the bodies that slept arose with our Lord. He descended alone but returned with a multitude Zachary 9.11 As for thee also by the bloud of thy Couenant I haue sent we read let forth thy prisoners out of the pit wherin is no water Both S. Hierome and S. Cyril vnderstand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned haue their share in the bloud of the Couenant Or that they are let forth of their infernall pit Or that they may be said to be thy prisoners that is Christs but rather the prisoners of the diuell Yea where I pray to speake properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therfore either Christ let forth prisoners our of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like vnto this is that of 1. Samuel 2.6 The Lord killeth and maketh aliue he bringeth downe to the graue we read hell and bringeth vp we read back againe Loe how plaine and conforme the faith of that old Church was is to this of ours bringeth downe to hell and bringeth backe againe which hardly in any cleare sense can be auerred if Limbus Patrum be denyed As for the word Graue which they erroneously haue added insteed of Hell to diminish the force of so plaine a place why do they not aswell foist the same into their Creed insteed of Hell as heere they haue done and say Was crucified dead and buried he descended into the graue How absurd this is who doth not see See more Osee 6.3 Psal 16.10.2 Pet. 3.19 Zach. 9.11 Rō 10.6 Eccles 24.45 Ps 23.7 Genes 37.35 ¶ See also the Fathers that affirme the same S. Hier. in 4. ad Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. v. 1. The place beginneth Futurū est enim XLVII That there is no Purgatory fire or other prison wher in sinnes may be satisfied for after this life COntrary to the expresse wordes of their owne Bible 1. Cor. 3.13.15 The fire shall try euery mans worke of what sort it is If any mans worke shal be burnt he shall suffer losse but he himselfe shall be saued yet so as by fire S. Augustine writing vpon the 37. Psalme and drawing these very wordes of the Apostle into his discourse sayth Because it is said he himselfe shall be safe that fire is therfore contemned Yea verily though safe by fire yet that fire shall be more grieuous then whatsoeuer a man can suffer in this life Thus he Therfore there is a Purgatory fire wherein sinnes may be satisfied for after his life Iohn 11.22 But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee S. Martha the sister of S. Mary Magdalen belieued that our Lord whom then she held only for a holy man or Prophet and not for the Sonne of God could obtaine of God something profitable to her brother Lazarus who was deceased For hauing said Lord if thou hadst bene heere my brother had not bene dead she presently added But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee Which speach she could neuer haue vsed in any good sense if she had not learned this doctrine of the Sinagogue who offered sacrifices almes and prayers for the departed and vnles she had