Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	act_n	ghost_n	holy_a	9,599	5	5.7057	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68103	Ladensium autokatakrisis, the Canterburians self-conviction Or an evident demonstration of the avowed Arminianisme, poperie, and tyrannie of that faction, by their owne confessions. With a post-script to the personate Iesuite Lysimachus Nicanor, a prime Canterburian.	Baillie, Robert, 1599-1662.	1640 (1640)	STC 1206; ESTC S100522	193,793	182

invention are these privie articles which his Creature my Lord of Derry presents to diverse who take Orders from his holy hands We will passe these and such other effects which the remote rayes of his Graces countenance doe produce in so great a distance Onely behold How great an increase that unhappie plant hath made there in England where his eye is neerer to view and his hand to water it The Canterburians in England teach the first and second article of Arminianisme In the 25. yeare at the very instant of King James death D. Montagu with D. Whites approbation did put to the presse all the articles of Arminius in the same fearmes with the same arguments and most injurious calumniations of the Orthodox doctrine as Spalato and the Remonstrants had done a little before but with this difference that where those had dipped their pennes in inke D. Montagu doth write with venegar gall in every other line casting out the venome of his bitter Spirit on all that cometh in his way except they be fowles of his own feather for oft when he speakes of Iesuites Cardinals Popes hee annoynts his lips with the sweetest honey and perfumes his breath with the most cordiall tablets If any doe doubt of his full Arminianisme let them cast up his Appeale and see it clearly (k) Appeal p. 60. I professe my through sincere dissent from the faction of novellizing Puritans but in no point more thē in the doctrine of desperate predestination Ibid. p. 70. I see no reason why any of the divines of our Church present at the Synod of Dort should take any offence at my dissenting who had no authoritie that J know of to conclude me more then I doe at them for d●ffering from me in their judgment quisque abundet in suo sensu Ibid. pag. 71. I am sure the Church of England never so determined in her doctrine Ibid. pag. 72 at the conference of Hamptoun-court before his Majestie by D. Bancroft that doctrine of irrespective predestination was stiled against the articles of Lambeth then urged by the Pur●tans a desperate doctrine without reproof or taxation of any Ibid. pag. 50 your absolute necessarie determined irresistible irrespective decree of God to call save and glorifie S. Peter for instance infalliblie without any consideration had off or regard unto his faith obedience repentance J say it truely it is the fancie of some particular men in the first and second Article of Election and Redemption he avoweth his aversnesse from the Doctrine of Lambeth and Dort which teacheth that God from eternitie did elect us to grace salvation not for any consideration of our faith workes or any thing in us as causes respects or conditions antecedent to that decree but onely of his meere mercy And that from this Election all our faith workes and perseverance doe flow as effects Hee calleth this the private fansie of the Divines of Dort opposite to the Doctrine of the Church of England For this assertion he slandereth the Synod of L●mbeth as teachers of desperate doctrine and would father this foule imputation but very falsly on the Conference at Hamptoun Court (l) Ibid. pag. 61 64. I shall as I can briefly set downe what I conceive of this of Gods decree of predestination se●ting by all execution of purpose this farre we have gone and no word yet of predestination for how could it be in a paritie T●ere must ●e first conceived a disproportion before there can be conceived an Election or dereliction God had compassion of men in the masse of perdition upon singulos generum genera singulorum and out of his love motu mero no o●herwise stretched out to them deliverance in a Mediator the Man Iesus Christ and drew them out that tooke hold of mercie leaveing them there that would none of him Againe he avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercie in Christ is propounded till the parties free-will by beleeving or mis-beleeving make the disproportion antecedent to any divine either election or reprobation One of the reasons why King Iames stiled Arminius disciples A●heists Why King Iames stiled them Atheists was because their first article of condi●ionall Election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make me once Gods eternall decree posterior and dependant from faith repentance perseverance and such works which they make flow from the free-will of changeable men that decree of God will bee changeable it will be a separable accident in him God will be a composed substance of subject true accidents no more an absolute simple essence and so no more God Vorstius ingenuitie in professing this composition is not misliked by the most learned of the Belgick Arminians who use not as many of the English to deny the clear consequēces of their doctrine if they be necessary though never so absurd However in this very place Montagu maintaines very Vorstian Atheisme as expresly as any can doe making the divine essence to be finite his omnipresence not to bee in substance but in providence (m) Appeale p. 49. the Stoicks among others held that paradox of old Deum ire per omne terras tractusmaris coelumque profundum They meant it subst●ntially and so impiously Christians doe hold it too but disposively in his providence and so making God to be no G●d This though long agoe by learned Featlie objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writt to undertake the dispute for all that Vorstius had printed I speake what I know and have felt oft to my great paines Arminianisme is a chaine any one linck wherof but specially the first will draw all the rest yet see the other also expressed by Montagu In the articles of grace and freewill They teach the third and fourth article not onelie he goes cleare with the Arminians teaching that mans will hath ever a facultie to resist and oftimes according to the Doctrine of the Church of England actually doth resist reject frustrate and overcoms the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance (n) Appeal p. 89. S. Steven in terminis hath the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you resist nay fall crosse with the holy Ghost not suffering him to worke grace in you If the Counsell meaned it de gratia excitante praeveniente operante I think no man will deny it de gratia adiuvante subsequente cooperante there is without question in the naturall will of a regenerate man so much carnal concupiscence as may make him resist and rebell against the Law of the Spirit And if a man justified may fall away from grace which is the doctrine of the Church of England then without question your selves being

ancients who had received the rule of the true intellegence of Scripture from they holy apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully popish In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knonwledge and naked assent that in the nature of it there is no confidence application at all that the souls confidence and application of Gods promises are the acts onely of hope and charity that justifying faith is the catholicke faith a generall assent to the articles of the Apostolick Creed that particular personail applying faith but presumption and fantasie (i) Shelfoord page 36 This one faith is called by Divines the Catholick faith contained in the three Creedes of the apostles Nice and Athanasius The false faith is contrarie too this the private faith or fancie rather by which men believe to besaved by them that which is the mother and nource to vice an enemie to all good life and that this is no the Catholick faith shall appear because that faith hath not a speciall object as a mans self or Gods speciall favour to this or that particular man which is hopes object but a catholick object which is the whole first truth and every member of Gods books as the school to acheth this faith goeth but to the truth and esse of divine things Fait giveth those truths a being and substance in our minde but after hope layeth hold on them in the wil and affections and applyeth them to our selves charitie goeth in unto them The apostle sayeth That hee who cometh to God must believe that he is a rewarder of them that diligently seek him not a rewarder of me or thee as if the article of faith were personall Idem page 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charitie which layes hold on him in the will and reasonable affections Chounai Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. page 97. Det Deus hanc spem suavissimam hujus spei plerophoriam Again they teach that justification is ascribed by the Apostle to faith onely by way of beginning inchoative because the assent to the trueth of God is that first vetue which the chaine of all other vertues whereby wee are compleet lie justified for common doth follow (k) Chonnaei collect page 69. Inchoativè per fidem iustificat Deus dat sc propter Christum cognitionem ex cognitione fidem ex fide spem sive fiduciam ex fiducia charitatem ex charitate adhaesionem obediendi complacendi defiderium ex isto desiderio meritorum Christi salubrium applicationem ex ista applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato justificationem ex illa salvationem quae omnia tum efficaciter per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem ad se invicem effluere videantur quaecunque ab aliquibus horum proveniunt ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. loquutum fide homines justificatum iri scilicet per fidem elicituram ex consequentiis suis operationem 3. That charitie is the forme of faith and that to it the act of justification is much more reasonablie ascribed then too faith (l) Shelfoord page 102. Charitie is called of schoole Divines grace it selfe It is thar law of the Spirit which freeth from death and sin It is the maine refuge of a distressed conscience It covereth a multitune of sins It will not suffer them to appear Without charitie workes are dead as well as faith and other vertues Hence the Schoole calleth charitie the forme of vertues Ibid. page 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seek any thing till wee desire it Our conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where lyeth the greatest apprehension follow it wee see salvation by faith but we obtaine it not till wee seeke it by charities desire Wherefore I conclude that for as much as charitie is the most neere and immediat cause of our conversion that it is also the most precious grace of God for our good and the greatest mean of our apprehending him is by charitie which layeth hold on him in the will and reasonable affections therefore this must be the greatest meane of our justification Ibid. page 109. The fulfilling of the law justifieth but charitie is the fulfilling of the law where the apostle preferreth charitie to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification and conversion to God 4. That S. Pauls justification whereby we stand before the barre of God is nought but our conversion and sanctification by our inherent righteousnesse (m) Shelfoord page 107. Iustification conversion to God is all one Idem pag. 10● Charitie is the maine refuge of a distressed conscience Montag antid page 142. A sinner is then justified when hee is transformed in minde renewed in soule regenerate by grace Chomley in his answer for Hall to Burtoun is not onely content to exeeme the Popish justification from all blot of a fundamentall errour but seemes also to make all our contraversie in this point to be but a jugling about words yea at last hee seemes to joine with the Councell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall say that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes that they are not also sanctified by inherent grace of charitie or also that the grace whereby we are justyfyed is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it but yet it is not the direct denyall of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sense wherein sanctification is also required it is not sufficient 5. That the fulfing of Gods Law to us in this life is both possible and easie that if God did command us any thing which were impossible he should be both unjust and a tyrant (n) Shelfoord pag. 121 That there is fulfilling of the Law