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	honour_n	96	3	5.9727	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

former course of life hath not been corresponding to so holy a Calling but that we blame them for is that they take upon them the honour and office of the Priesthood not being called thereunto as was Aaron that they despise the Churches Ordination by Imposition of hands that they handle the holy Scripture and Sacraments with black foule and unwashed hands that they presume that they have those gifts and graces of the Spirit which indeed they have not that they usurp upon the place and function of the Ministers of the Gospel and too much undervalue the cure of souls which as Saint Gregory rightly defineth it is Ars artium the Art of all arts And S. Paul by the question he propoundeth resolveth as much saying Who is sufficient for these things But now as the practise is and the common estimation of the vulgar we may crosse S. Pauls question with a contrary Interrogatorie Who is not sufficient for these things sith Coach-men Weavers Felt-makers and other base Mechanicks are now by some thought able Ministers and profound Doctors of the Church and Exercise as they tearme it not onely in private Conventicles but also per famam populum in great Churches and publique Assemblies to the great dishonour of God prophanation of his Ordinances and scandall of the Reformed Churches ARTIC 5. Concerning taking an oath especially ex officio ANABAPTIST NO Christian may lawfully take an Oath no not though it be required by a Magistrate especially such an Oath whereby they may hazard their life liberty or estate THE REFUTATION Though this assertion of the Anabaptists as they maintaine it hath a glosse and varnish put upon it of piety prudence and justice of piety in preventing all occasion both of false and vaine oathes of prudence in not insnaring our selves of justice in not concurring actively to our own prejudice or wrong yet upon due examination it will appear to be repugnant to all three to piety by robbing God of a part of his substantiall worship to wit a holy kind of invocation to prudence by unfurnishing our selves sometimes of our best defence which is to cleare our innocency by oath to justice by depriving all Courts of justice of this soveraigne evidence of truth and all humane society both of the surest tye of fidelity and the readiest meanes to end all strife and controversie For the farther manifestation whereof I am to cleare three points 1. That oathes may lawfully be taken by Christians 2. That some oathes may be lawfully exacted of them and imposed upon them 3. That oathes may be lawfully urged and exacted not only in civill but in criminall causes such as are commonly tearmed oathes ex officio when a man is required to answer upon oath concerning some crime or fault objected to him or articled against him Some deny it to be lawfull to take any oath others allow of oathes freely taken but not imposed a third sort dislike not all oathes imposed but only except against oathes ex officio These three questions hang as it were upon one string For if no oath may bee lawfully taken certainly none may be lawfully imposed and if oathes may not be imposed least of all the oath ex officio whereby we hazard and endanger our lives liberties limbes or estate if we confesse but our soules if we deny upon oath what is truly laid to our charge Againe on the contrary if the oath ex officio in some cases may be lawfully imposed then other oathes may be imposed with much lesse difficulty and if oathes may be lawfully imposed certainly they may be lawfully taken Yet must these questions of necessity be handled apart for the satisfaction of scrupulous consciences who first must be perswaded of the lawfulnesse of taking an oath in generall before they will suffer an oath to be imposed upon them and secondly that the Magistrate hath a lawfull power to exact oathes before they will take such and such a kind of oath required of them To lay the foundation therefore firme before wee build any thing thereupon First I prove the lawfulnesse of taking oathes the conditions prescribed by the prophet being observed namely that we sweare in judgement righteousnesse and truth in truth not falsely in judgement not rashly in righteousnesse not wickedly to the prejudice of equity or breach of Christian charity ARGUMENT I. Whatsoever God commandeth is lawfull for Gods command is the rule of good his command maketh that good which otherwise were evill as Abrahams offer to kill his sonne and the Iewes robbing the Egyptians of jewels of gold and silver and in like manner his prohibition makes that evill which otherwise in it selfe were good as working in a mans calling on the Sabbath the sparing the fattest of the cattell for sacrifice by Saul If every sinne be a transgression of the law it cannot be sinne to fulfill it But God commandeth taking of oathes as part of his worship Deut. 6. 13. Thou shalt feare the Lord thy God and serve him and sweare by his name Deut. 10. 20. To the Lord thou shalt cleave and sweare by his name hee is thy praise and he is thy God And Ier. 4. 2. Thou shalt sweare The Lord liveth in truth judgement and justice And to such as sweare in such a holy and religious manner God promiseth a blessing both outward and inward outward Ier. 12. 16. If they will diligently learne the wayes of my people to sweare by my name then shall they bee built in the midst of my people inward Psal. 63. 11. The King shall rejoice in God and every one that sweareth by him shall rejoice or glory in him Ergo to sweare is lawfull for Christians ANABAP ANSVVER It was lawfull to sweare when God commanded it under the law but it is not now lawfull for Christians sith Christ hath forbidden it in the Gospell REPLY 1. The same God is Law-giver both to the Iewes and Christians and the same truth shineth in the law and in the Gospell only with this difference in the law it shined through a tiffany or vaile of rites and ceremonies but in the Gospell as it were with open face The vaile is now taken away whereof religious swearing by the name of God was no part For an oath containeth not a resemblance of Christ but a worship of God It is no type or sign of grace but seale of truth the sense whereof is meer morall the law of it naturall the use perpetuall the worship performed in it to God is essentiall When we call God to witnesse a hidden truth in the sincerity of our intentions wee agnize his Soveraigne greatnesse For every oath is by a greater Heb. 6. 16. we professe his all-seeing wisdome we invocate his revenging justice which are not rituall but substantiall parts of worship In which regard in the texts of the Prophet Ieremy above alleadged swearing is joyned with the feare of God and cleaving to him both duties of the

baptized before they can hear and understand the gospel preached to them ANSWER 1. The setting preaching before baptizing doth no more prove that preaching must alwaies go before baptisme then the naming repentance before faith Mar. 1. 15. Repent and beleeve the gospel proves that repentance goeth alwayes before faith which the Anabaptists themselves hold not 2. Christ setteth in that place preaching before baptizing for two reasons neither of which make any thing against the baptisme of children The first is because it is the more principall act of the ministeriall function for it is preaching which through the operation of the holy Spirit begetteth faith which the sacraments only confirme preaching draweth the instrument as it were of the covenant between God and us whereunto the sacrament is set as a seal Secondly because Christ there speaketh of converting whole nations to the Christian faith in which alwayes the preaching of the word goeth before the administration of the sacraments For first men beleeve and after are admitted to baptisme but after the parents are converted their children being comprised within the covenant are admitted to baptisme and whensoever any proselyte is to be made this course is likewise to be taken they must professe their faith before they be received into the church by baptisme but the case is different in children they have neither the use of reason to apprehend the gospel preached unto them nor use of their tongue to professe their faith and God requireth no more of them then he hath given them the like course God himself took in the old law before any men of riper years were circumcised the commandement of God was declared and his covenant made known unto them but children were circumcised the eight day before they were capable of any preaching unto them or such declaration Nothing remaineth but that the two objections concerning the doctrine of the Trinitie in the beginning propounded by D. F. for no other end but to try how well verst these ring-leaders of the Anabaptists were in the more necessary points of catechisme he answered The first was framed out of Ioh. 17. 3. This is life eternall to know thee to be the only true God and whom thou hast sent Iesus Christ. If the Father be the only true God how is the Son or the holy Ghost very God Hereunto the Anabaptists gave two answers the first blaspemous the second unsufficient and impertinent as appears in the beginning of the conference The true answer is that Christ Ioh. 17. prayeth to God and not to any of the three Persons particularly for though he useth the word Father v. 1. yet Father is not there taken for the first Person in Trinity but as a common attribute of the deity as it is also taken Mat. 6. 9. Our Father v. 14. your heavenly Father Gal. 1. 4. God and our Father Jam. 1. 27. Before God and the Father 1 Pet. 1. 17. If you call him Father who judgeth without respect of persons So then the meaning is O God Father of heaven and earth This is life eternall to know thee to be the only true God and whom thou hast sent Iesus Christ. According to which interpretation this text is parallel to that of the Apostle one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. The second objection was out of Ioh. 15. 26. The spirit of truth which proceedeth from the Father If the spirit proceed from the Father only how do we say in the Nicen creed and that other of Athanasius and in the Letany which proceedeth from the Father and the Son To this none of the Anabaptists gave any answer at all yet the answer is very easie for the spirit is said to proceed from the Father in the place above alledged because he proceedeth from the Father originally not because he proceedeth from the Father only for he is elsewhere called the spirit of the Son as well as of the Father Gal. 4. 6. And in this very text Ioh. 15. 26. it is said the spirit whom I will send you from the Father which sheweth that the holy Spirit hath a dependance from both To whom three Persons and one only true God be ascribed all glory honour power and dominion for evermore FINIS A TRACTATE against the ANABAPTISTS CHAPTER I. Of the name and severall sorts of Anabaptists THe name Anabaptist is derived from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth are-baptizer or at least such an one who alloweth of and maintaineth re-baptizing they are called also Catabaptists from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an abuser or prophaner of baptisme For indeed every Anabaptist is also a Catabaptist the reitteration of that sacrament of our entrance into the church and seal of our new birth in Christ is a violation and depravation of that holy ordinance Of these Anabaptists or Catabaptists who differ no more then Bavius and Maevius of whom the poet elegantly writeth Qui Bavium non odit amat tua carniua Maevi Alstedius maketh fourteen sorts first the Muncerians 2. the Apostolical 3. the Separatists 4 the Catharists 25 the Silents 6. the Enthusiasts 7. the Libertines 8. the Adamites 9. the Hutites 10. the Augustintans 11. the Buchedians 12. the Melchiorites 13. the Georgians 14. the Menonists But in this as in other things he is more to be commended for his diligence in collection then for his judgement in election For although there are schismaticall and hereticall persons that have neer affinitie with Anabaptists known by all these names yet these are not so many distinct and severall sorts of Anabaptists For some of these differ only in respect of their doctors or teachers and not of their doctrines as the Muncerians Hutites Menonists others were hereticks more ancient then the Anabaptists properly so called as namely the Apostolicall the Catharists the Adamites and Enthusiasts though as I shall shew hereafter some of our present Anabaptists trench upon their heresies the Augustinians Melchiorites and Georgians are Anabaptists aliquid amplius though they agree with them in their main doctrine of re-baptizing yet they go beyond the ordinary Anabaptists holding far more damnable tenents then they For the Augustinians beleeve that none shall enter into paradise till the prince of their sect Austine the Bohemian shall open the way The Melchiorites expect Melchior Hofmannus to come with Elias to restore all things before the last day The Georgians blasphemously boast that their master David George was a holy person composed and made of the soul of Christ the third person in the Trinitie Lastly he omitteth one sort of Anabaptists called Hemerobaptists who in the summer time quotidiè baptizabātur were christened every day senserunt enim aliter non posse hominem vivere si non singulis diebus in aqua mergeretur ita ut abluatur sanctificetur ab omni

much of their suffering for righteousnesse sake yet where they get any strength and can make head they resist the powers ordained of God and make war against their lawfull superiours as we may soe in Sleiden Gastius and Guy-de-bres Fiftly They inveigh against covetousnesse and to extirpate that root of all evill teach men to renounce all proprietie in their goods and to have all things in common Yet they rob Monasteries plunder townes and villages rifle houses and turne the wicked as they tearm them out of their possessions and hold them themselves and when they are upbraided with this their rapine they alleadge that text for themselves The meek shall possesse the earth presuming themselves to be those meeke ones though we shall prove them hereafter to be a most cruell and bloody sect Sixtly They teach that the office of a civill Magistrate cannot consist with Christian perfection yet they themselves in Munster and elsewhere had a Consul and Senatours and a Headsman of their own yea and a King also Iohn Leiden the Tayler who stitched up a Kingdome in one yeer and ravelled it out the next Seventhly They strip themselves stark naked not onely when they flocke in great multitudes men and women together to their Iordans to be dipt but also upon other occasions when the season permits and when they are questioned for it they shelter this their shamelesse act with the proverb Veritas nuda est the truth is naked and desires no vail masque or guise which reason if it were good would hinder them from holding private Conventicles as they do and when there is processe out against them running into corners to hide themselves for as the proverb is Veritas nuda est Truth is naked which warranteth them as they conceive to throw off their clothes so also there is a like proverb Veritas non quaerit angulos truth seekes no corners nor innocencie starting holes yet they doe Lastly in their Confession printed this yeer they finde themselves agrieved with the name of Anabaptist saying they are falstly so called yet it is well knowne they all of them either rebaptize or are rebaptized and consequently are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively or passively But as Corvinus in his elder age so quite lost his memory that he forgot his owne name so these are so ignorant that they know not their own proper name If these disclaime second Baptisme they are none of the sect if they practise it how can they truely say that they are falsly called Anabaptist If Anabaptists be their nicke name what is their right name whereby they may be distinguished from mother Christians Catholike or Hereticks They have hitherto been known in generall by no other names then of Anabaptists or Catabaptists and never a barrell better herring And Anabaptist deprives children of Baptisme and a Catabaptist depraves Baptisme A Catabaptist may sometimes be no Anabaptist such as was Leo Copronymus who defiled the Font at his Baptisme yet was he not Christened againe but every Anabaptist is necessarily a Catabaptist for the iteration of that Sacrament is an abuse and pollution thereof OBSERVAT. II. That the Anabaptists are a lying and blasphemous sect falsly pretending to divine Visions and Revelations All devisers of new Religions and spirituall impostures ascribe their new doctrine and worship to some divine Author either God himselfe or some Angel sent from him and this they doe not so much to amuse the vulgar as to secure their tenets from the hazard of disputes and exempt their persons and actions from the test of examination He that speaketh from the earth and beares himselfe upon humane authoritie and reason can gaine no more upon his hearers then the point of his sword or dint of his Arguments can inforce their assent thereunto but he that speaketh as from heaven captivateth our reason and easily perswades us to resigne our eyes to him who dwelleth in a light that none can approach unto In humane debates and consultations we are not to regard so much quis as quid who is he that speaketh as what it is that is spoken but contrariwise in celestriall mystries and disputes about Religion we are not so much to respect quid as quis what is that which our beliefe must embrace as who he is that commands our assent if it be he who endued us with reason all reason there is that our reason should vaile bonnet to him whence is that golden Aphorisme of Saint Gregorie Qui in factis dei rationem non invenit in infirmitate sua rationem invenit cur rationem non inveniat He who inquires into celestiall mysteries and is at a fault in his search and can finde no reason why such things should be so finds a sufficient reason in his owne infirmitie why he cannot dive into the reason thereof His meaning is the plummet of mans wit is too light and the line of his discourse too short to sound the bottome of these depths for this cause it is that the broachers of new and absurd tenets or rites in Religion which naturall reason abhorres to prevent all reasonings about them pretend to Divine Revelations for them Minos fained that he consulted with Iupiter in a deep vault and from him received his law Numa that he had private conference with the Goddesse Aegeria and from her received his rituall Mahomet that he discoursed with the Angel Gabriel whose dictates are registred in the Alcharon the Helcesaites that they had a booke sent down from heaven in which all Divine mysteries were revealed which whosoever heard read should presently receive remission of sinnes In like manner Stock Muncer Melchior Georgius Tuscoverer and others by whose hands the envious man in these latter dayes sowed the tares of Anabaptisme have deluded the people with pretended inspirations visions dreames and Revelations Nicholas Stock gave it out that God spake to him by an Angel and revealed to him his will in dreames promising him the plaee of the Angel Gabriel Next to this Nicholas Stock Thomas Muncer was most famous in the Anabaptists chronicle who when the people that were discontented with their Magistrates and encouraged by their hereticall teachers to rebell in Franconia drew themselves into the body of an Armie this Muncer marched not in the place assigned for false prophets in the taile but in the head and there made an oration to the souldiers Advance brave spirits ride on with your honour and your right hand shall teach you terrible things For God hath revealed to me that the day shall be yours he promised me he who cannot lie nor deceive assured me that he will fight for you let not the Princes Artillery terrifie you for this robe of mine shall receive and dead all the bullets shot at you look up to the sky see you not there a rainbow in the clouds the colours whereof we beare in our Streamers and Ancients and can ye doubt of victorie