Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	father_n	receive_v	8,589	5	5.7408	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17865	A tract of the soueraigne iudge of controuersies in matters of religion. By Iohn Cameron minister of the Word of God, and divinity professour in the Academie of Montauban. Translated into English by Iohn Verneuil. M.A.	Cameron, John, 1579?-1625.; Verneuil, John, 1582 or 3-1647.	1628 (1628)	STC 4532; ESTC S107505	32,785	50

those to whom the spirit hath suggested them how wicked and detestable soever otherwise they may bee So that the question is brought to matter of fact to witte who proposeth that which is contained in the Scripture which question is cleared in examining the Doctrine proposed by the Scripture as the proportion of a building is knowne by applying of the square and levell For example the Iewes of Boerea did not directly and à priori inquire whether Saint Paul when hee preached vnto them was inspired of the holy spirit or no it had beene an impossible thing for them seeing it is the property of God alone to bee the searcher of hearts But they made inquirie for all that whether Saint Paul did speake according to the Scriptures and hauing by conferring of Saint Pauls doctrine with the Scriptures discovered the conformity and how they answered the one to the other they judged truly as indeed it was to wit that Saint Paul spake not of himselfe but by the holy spirit Yea the Ancients themselues hauing to do with heretickes who made shew to hold the Scripture for their rule haue not refused to dispute before a Pagan Iudge who although by reason of his vnbeliefe hee was not capable to judge whether of two parties maintained the truth pronounced neverthelesse and very happily which of the two concluded most conformably to the Scripture which both the one and the other alleaged for their purpose but the same sufficeth vs at this day in our controversies for if it be apparant who speake according to the Scriptures no man who maketh profession of Christianity doubting of the Scripture the conclusion will bee plaine and evident that whosoever hee be speakes according to truth and by the spirit of truth There is much difference betweene beleeuing the Principles of Christian Religion and judging who teach most conformably to those principles To the first faith and the illumination of the holy spirit are absolutely necessary for the second common sense is sufficient To beleeue that the Scripture is true when it teacheth vs that there is but one God that the Father is God the Sonne God and the holy Ghost also that the Father is not the Sonne nor the holy Ghost neither the one nor the other for this faith onely is required But to inferre from thence that the nature of God is one in number that the persons of the Trinity are distinct yet not divided that they communicate in one and the same nature for this I say common sense alone sufficeth which cannot deny the consequent the truth of the antecedent once granted which without all doubt cannot bee comprehended but by faith It is then in vaine to aske who shall judge of the consequences as if a man hauing learned in a historie how many companies and how many souldiers in every company were in an army how many troopes of horse and how many horsemen in every troope one should demand who shall judge whether the number of the souldiers of which the army did consist be rightly collected frō thence In like manner if we can proue by the Scripture that that which Christ gaue to his disciples was bread broken and if wee proue by the same Scripture that the body of Christ is not broken in the Eucharist and that yet much lesse the bread brokē is Christs body to demād here who shall judge whether a man may inferre from hence that the Lord gaue not vs externally his own body in the Eucharist is all one as to aske who hath common sense Likewise when the Apostle sayth that wee are saued by grace through faith and that not of our selues it is the gift of God not of workes least any man should Boast If it bee asked here who shall judge whether it can be gathered from hence that wee are not saved by the merit of our workes but by faith wholly relying vpon this grace without hauing merited it our selues by any workes of ours is not this to aske how a man might know that hee is in his senses But if the consequence bee so obscure that it is harde to judge of it this is an argument that there is no consequence at all the nature of which is such that in a manner it forceth our vnderstanding to yeeld vnto it and to allow of it albeit we had studied in no other logicke then that of nature CHAP. 16. The verifying of the second meanes of Nullity against the eight allegation by declaring the vntrueth thereof BVT if wee proceede so farre as to demand how we may know whether the Scripture bee the coppy of the declared will of God since a man cannot know neither who hath nor whether hee himselfe hath the spirit of God or no the answere is very easie hee who knoweth not whether he hath the spirit or no belongs not to Christ and therefore it is not strange if he knowes not the voyce of Christ but all those who belong to Christ are made partakers of his spirit If any man hath not the spirit of Christ hee is none of his As many as are led by the spirit of God they are the sonnes of God they haue not receiued the spirit of bondage againe to feare but the spirit of adoption which cryeth Abba Father in their hearts The spirit it selfe beareth witnesse to their spirit that they are the children of God They are sealed vntill the redemption of the purchased possession hee is vnto them a spirit of wisdome and reuelation They are the sheepe of Christ they heare and know the voyce of their sheepheard They follow him and the voice of a stranger they will not follow but will flie from him for they know not his voyce The Father driues them to Christ they are taught of God they haue learned of the Father they are spirituall and therefore comprehend the things that are of God because the spirit hath revealed thē vnto them they are spiritually discerned They haue receiued the anoynting by the holy spirit and know all things God hath written his lawes in their hearts Christ dwels there by faith Their bodies are the temples of the holy Ghost And those who are adorned and enriched so sumptuously can they bee ignorant of the excellencie of the diamond and the magnificencie of the riches which they possesse Those who are enlightened with such a light vpon whom the Lord causeth the day to spring from on high to shine and the light of his countenance to airse to whom he is the sun and buckler the sunne of righteousnesse bearing health vnder his wings whose eyes hee hath enlightened can they doubt whether they walke in his light Shall the naturall man by his reason comprehend that he discourseth and the spirituall man shall not hee discerne by the spirit that hee hath the spirit And here some man may say vnto vs But how many may bee found who boast nay who thinke verily they haue the spirit

businesse if wee way be judge of him according to his writings aymed especially to lay the foūdatiō of Atheisme not that his intent was to overthrow the Romish Religion He was a French man and a louer of publike peace hee did know that so to maintaine it it behoued that the most welcome and the most approoued Religion was to be maintained We thinke it not strange that hee should haue commended in publike the Romish Religion from thence hee had his meanes But wee are extreamely displeased that he durst testifie by his writings his contempt and litle respect of all Religion Furthermore as we haue proved the iniquity of the judgment which the Doctors who call themselues Catholickes passe on the Scripture so wee hope that it will be easie to see their assignemēt of a judge in sending vs to the Church is eyther illusiue or impossible illusiue if by the Church they vnderstand themselues for since they are our opposite parties they cannot bee our judges Impossible if by the Church they vnderstand the mysticall body of our Lord Iesus Christ to whom only notwithstanding the promises haue beene made For who canne distinctly point out the members of that body but hee alone who is the head And who can then assemble them And if this be impossible how shal that Church be the judge which we require A speaking Iudge a well knowe Iudge to whom all may haue their recourse by whom all may bee resolued And therefore we persist in our demand that wee may be remitted to answere before that vnsuspected Iudge and acknowledged of all parties to wit God speaking in the Scriptures Let vs conclude then with Optatus Mileuitanus Let no body beleeue you let no body beleeue vs for indeede wee are opposite parties Wee must seeke then Iudges if wee take them from among Christians they can be neither of the one nor the other partie they must be sought then without If wee call a Pagan hee knowes not Christian mysteries if a Iewe hee is an enemy of Christian Baptisme Wee cannot then finde on earth any Iudge of this businesse wee mnst then seeke a Iudge from heauen But why knocke wee at heauens gate since wee haue the TESTAMENT in the Gospell for here we may compare terrestriall things with coelestiall it is as if a man had many children whilest hee is with them he gouerneth and commandeth every one of them his Testament is not as yet necessary But as the terrestriall father finding himselfe nere his end and fearing that after his death the bond of peace being broken contentions and debates may arise amongst the brothers calling witnesses signeth in tabls to endure for euer that which he hath within his dying heart that if there happen any strife between the brothers it shal not be needful to go to the graue but that the Testamēt be sought for in the dumbe tables frō whence he that rests quietly in his graue ●●eakes liuely The testator is in heauē let vs search then his will in the Gospell as in his testament For according to the saying of Chrysostome If any thing be said without the Scripture the spirit of the hearer halteth now assenting anon doubting sometimes reiecting the words as friuilous and presently receiuing the same againe as probable But when the testimony of Gods word is produced out of the Scripture i● strengthens as well the discourse of the speaker as the spirit of 〈…〉 And would it not be very absurd saith the same Father not to trust another in a matter of monye but to account and ●●ll it on 's selfe and neuerthelesse when the determining of th●se so weighty matters is in hand to suffer himselfe to be drawne as it were by force and inconsiderately to another mans opinion especially hauing an exact scale rule and square to wit the declaration of the holy Scriptures And therefore I adiure and pray you all that you leaue that which seemeth Good to this man or to that man and that ye inquire of the Scriptures concerning these things Galat. 6. v. 16. As man● as walke according to this rule peace bee on them and mercy and vpon the Israel of God FINIS * Peremptoria siquidem res est ingratitudo hostis gratiae inimica salutis Bernard sermone 2. de septem misericordijs Plantus ●in milite Act. 3. scena 2. v. 29. Quem diabolus non invenit occupatum ipse occupat 2 Timoth 3. 1● 17. 2 Kings 22. 10. Psa. 9. 7. 8. Tertull. Prisc●s ad haeret cap. 3. ex personis probamus fidem an ex fide personas Aug. concr epist Man cap. 4. Basil. de Sp. S. c. 17. Tertul. praescr cap● 7. Tertul. de res car c. 47. Eight reasons wherefore God cannot be Iudge The eight reasons retorted against the adversary Rom. 13. 1. 2. Cor. 4. 5. Apoc. 14. 13. Rom. 10. 14. Exod. 20. Luc. 17. 10. Heb. 9. 10. cb 1. Cor. 14. 21. Mat. 1● 1● Discord amongst the Romish Doctors Tho. 2 a 2 ae qu. 103. art 3. 3. q 25. art 40. Bellar. lib. 2. de magin c 20. 2● Concil Cal● Act. 1. Iohn 5. 46. Luke 16. 29. v. 31. 2 Tim. 3. 16. 2. Pet. 1. 10. How the Scripture is obscure 2. Cor. 10. 5. What kind of Iudge requisite for the Church Iohn 6. 44. Isaiah 54. 1● Psal. 119. v. 105. Psal. 19. Rom. 15. 4. 2. Tim. 1. 19. 2. Pet. 1. 19. Chris●st he● 3. de Laz. Obiection for the obscurity of the Scripture Answere Nehem. 8. 8. ● Timoth. 3. 15. ●7 Iohn 5. 46. 47. v. 45 Tertul. de resur car cap. 3. Vt de Scripturis solis quaestiones suas sistant stare non poterunt And. Duellij orationes in Concilio Tridētino habitae Examen Concilij Trident Innocentio Gentileto authore See the instructions and letters of the Kings of France and their Embassadours with the letters of the Emperours and Princes of Germany But esp●cially read the history of the Councell of Trent by Pietro S●ane Epist. ●5 Quo●●●m nu●lius Concil●j finem l●tum faustum vi●i Eph. 2. 8 9. Rom. 8. 9. v. 14. 15. 16. Eph. 1. 13. 14. Iohn 10. 3. 4. 5. 1. Cor. 2. ● 4. 15. 16. 1. Iohn 2. 27. 2. Cor. 3. 3. Ephes. 3. 17. 1. Cor. 16. 19. Luke 1. 78. * Optatus Episcopus Mileuitanus contra Parmenianum lib. 5. Tomo 2. Bibliothaec patrum pag. 393. columna 1. editione Parisiensi 1575. Nemo vobis credat nemo nobis omnes contensiosi homines sumus Quaerendi sunt judices ●●i Christiani de vtraque parte dari non possunt deforis quaerendus est judex si Paganus non potest nos●e Christiana secreta si Iudaeus inimicus est Christiani baptismatis Ergo in terris de hac re nullum poterit reperiri iudicium de coelo quaerendus est iudex sed vt quid pulsamus ad coelum cum habeamus hic in Evangelio Testamentum Quia hoc loco rectè possunt terrena coelestibus comparari tale est quod qu●uis hominum habens numerosos filios His quamdiu pater praesens est ipse imperat singulis non est adhuc necessarium testamentum Sic Christus quamdiu praesens in terris fuit quamuis nec modò desit pro tempore quicquid necessarium erat Apostolis imperavit Sed quomodo terrenus pater cum se in confinio senserit mortis timens ne post mortem ●uam rupta pace litigent frattes adhibitis testibus voluntatem suam de pectore morituro transfert in tabulas diu duraturas Et si fuerit inter fratres contentio nata non itur ad tumulum sed quaeritur testamentum Et qui in tumulo quiescit tacitis de tabulis loquitur viuus Is cuius est testamentum in caelo est Ergo voluntas eius velut in testamento sic in Evangelio inquiratur a Homil in Ps 95. 〈◊〉 3. p. 〈…〉 Duca●● 16●1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. in ● epist. ad 〈◊〉 finem ex ed●io● Com●liona● 84 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉