Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	congregation_n	zion_n	53	3	8.3587	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

simpliciter praesertim cùm habeamus omnem exactissimā trutinam gnomonem ac regulam diuinarum inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therfore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters search ye al these things by the Scriptures The same Chrysostom hath these words Vides in quantum absurditatē incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurditie they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum praedictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis sententijs contrarium that is we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that we doe not at all iudge that to be Catholike which shall appeare to be contrarie to the foresaid rules Beda hath an excellent saying hereof which is recorded in Gratians decrees Nobis sacris literis vnica est credendi pariter viuendiregula praescripta that is The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule we haue and will you say this is no rule If you haue a better rule let vs know it And whereas you would haue the councels doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and doctors for the proofe of it and then we will yeeld vnto you As touching the Apostles creede we acknowledge it to be abriefe abridgment of the especiall and principall points of Christian faith and doctrine yet there be some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the Protestants denie three articles of our creede and the Puritanes fiue I say that you affirme much and proue little But first you might well enough haue forborne this distinction of protestants puritanes for although some haue differed in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither doe I know any that so well deserue this name of Puritanes as you who glorie that you after baptisme be pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that he can request no more of you as hereafter I will shew and therefore it be you that may well be called Puritanes of whom that saying of Salomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you say is the Catholike Church Credo Ecclesiam sanctam Catholicam Doe wee denie this Article Why doe wee then not onely print it and rehearse it in our Creede but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter and article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is meant the companie of all Gods elect and faithfull people whom he calleth iustifieth and sanctifieth to be vessels of his mercie and heires of his kingdome of glorie which is the bodie of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and he the shepheard And this Church wee confesse to be Catholike that is to say vniuersall both in respect of time for that it consisteth of al them that are written in the booke of life which haue been from the beginning of the world and shall be to the end therof and also of place for y t it is not now contained in any one countrie but as S. Peter saith In euery nation he that feareth God and worketh righteousnes is accepted with him and is a true mēber of this Catholike Church That this is the holy Catholike Church which we confesse beleeue whereof the prophane wicked hypocrites and reprobates be no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the bodie vnto the edifying of it selfe in loue Againe Christ loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word that he might make it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong only to the elect people of God who shall raigne with him in his eternall kingdome of glorie For they only be the bodie of Christ knit together in him sanctified here to be without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we hold fast that confidence and that reioycing of hope vnto the end Where hee sheweth that they belong to the house of God which is the Church of the liuing God the pillar and stay of truth which vnto the end hold fast their confident faith and hope of Gods glorie wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But ye are come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the companie of innumerable Angels and to the assemblie and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these things pertaine but only to the Ierusalem which is aboue

in your margent Genes 48. 16. and Apoca. 1. 4. which make asmuch for prouing inuocation of Saints as Tityre tu patule doth The words of the place of Genesis be these The Angell which hath deliuered me from all euill blesse the children and let my name be called or named vpon them and the name of my fathers Abraham and Isaac that they may grow as fish into a multitude in the midst of the earth Out of this place the Papists take two arguments to proue prayer to Angels and to Saints The first out of these words The Angell which hath deliuered me c. the other out of those let my name be called vpon them c. But yet let the reader note this that of the Papists some doe finde the one saying and some the other so weake that some alledge the one and some the other and I haue not read any one that doth vse them both T. W. in a discourse of this matter alledged the former words of the Angell and Ecchius the latter To the which I wil briefly answere By the Angel is ment Iesus Christ the Angell of the couenant as Malachie calleth him and the Angell of the great counsell of God So doth Aloisius Lipomanus that great Catholike Bishop of Verona both out of Cyrillus and of himselfe expound it in these words Cyrillus Iacob pueris benedicens deum patrem nutrientemse Angelum liberantem nominat illum nempe Angelum qui Angelus magni consilij ab Esaia dicitur quia omnis benedictio omnis gratia non aliter quàm à deo per Iesum Christum in homines descendit Considerandum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest quo loquendi modo clarissimè filius dei mundi generalis redemptor denotatur Et si diligenter aduerteris tacitè propheta domini sanctissimam inuocat trinitatem patrem scilicet spiritum S. sub nomine dei bis repetiti vnigenitum verò dei filium sub nomine Angell Angelum verò intelligit redemptorem verbum diuinum saluatorem nostrum vel auxilij dispensationis diuinae ministrum ipse inquam ille benedicat pueris istis That is Cyrill Iacob blessing thy children doth name God both the father which did nourish him and the Angell which did deliuer him to wit that Angell whom Esay calleth the Angell of great counsell because all blessing and all grace descendeth no other wayes from God vpon men but by Iesus Christ We must consider that the word Hagoel may be translated either redeeming or he that redeemeth by which phrase of speech the sonne of God the generall redeemer of the world is most manifestly signified and if thou diligently marke thou maist perceiue that the prophet in secret sort calleth vpon the most holy Trinitie to wit the father and the holy Ghost vnder the name of God twise repeated and the onely begotten sonne of God vnder the name of the Angell For by the Angell he vnderstandeth the redeemer the word of God our Sauiour or the minister of Gods helpe and dispensation euen he I say blesse these children Hitherto Lipomanus who with that ancient Father Cyrill truely vnderstand by this Angell Iesus Christ and not any other ministring spirit or created Angel And therefore this place proueth the inuocation of Christ but not of other Angels By the other words Let my name be called vpon them c. Iacob meant nothing else but that Manasses and Ephraim Iosephs sonnes should be counted amongst his sonnes to make vp the twelue tribes of Israel And euen so Frier Lyra doth truely expound it in these words Inuocetur super cos nomen meum quia vocati sunt filij adoptiui Iacob facti sunt capita duarum tribuum sicut alij filij Iacob that is Let my name be called vpon them because they were called the adopt sonnes of Iacob and were made the heads of two tribes as were his other sonnes This phrase of speech is so vsed in other places of Scripture as Isa 4. 1. In that day seuen women shall lay hold of one man saying we will eate our owne bread and we will weare our owne garments onely let thy name be called vpon vs and take away our reproch Whereby is meant that he should be their husband and they counted and called his wiues The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. c. And therefore that this exposition of this place whereby they go about to proue inuocation of Saints is a priuate and false exposition any man may easily perceiue And this is the more euident for that some great papists are forced to confesse that inuocation of Saints is not commended nor commaunded in al the Scriptures There is one Francis Hamilton a Scot a papist and fugitiue prior of S. Iames at Herbipolis in Germanie who in a discourse concerning inuocation of Saints writeth thus Porro lihic concedimus disertis scripturarum verbis ipsam inuocationem sanctorum non commendari Quibus enim cuius authoris cuius libri cuius instrumenti Noui an veteris commendantur Sancti commendatur oratio quam pro nobis ad deum faciunt vt ipsos inuocemus atque vt pro nobis orent rogemus nullo loco commendatur Vbi consulatur locus demonstrari non potest Sed neque conueniebat vt aut commendaretur aut consuleretur nascentis maxime ecclesiae exordijs ne plures sibi deos more gentium fingere aut constituere existimarentur christiani quando etiam in suspicionē Idololatriae venerunt dū sub specie panis vini verum deum colerent 83. praecepta ne est Non est praecepta c. that is Moreouer we doe heere willingly graunt that inuocation of Saints is not commended to vs by expresse words of the Scriptures For by what words of what authors of what booke of which testament the new or the old Saints are commended prayer which they make to God for vs is commended but that we should call vpon them and that we should intreate them to pray for vs is in no place commended No place cā be shewed where it is counselled Neither was it couenient that it should be either commended or counselled especially in the beginning of the Church arising lest christians should be thought to make vnto themselues after the maner of the gentiles moe Gods seeing they were suspected of Idolatrie for worshipping the true God vnder the forme of breade and wine 83. Is it commaunded It is not commaunded Hitherto the words of this Papist Hamilton by which it appeareth that inuocation of Saints is not commaunded nor counselled in the Scriptures and therefore they doe wrest them and bring a priuate and false exposition to them which seeke to proue it by them You quote also in the margent Apoc. 1. 4. where at a man might well wonder that you would quote a place so impertinent for this purpose but that it is euer

deposed from his benefice and the reason is because Pauci sine illo vitio inueniuntur i. Few are found without that vice Robert Holket an English man a Dominike Frier who liued about the yeere of our Lord 1340. writeth of the Priests in his tune in these words Sed pro●●●olor his diebus verificatur nim is illud Iob. cap. 3. Eoce qui seruiunt ei id est Domino non sunt stabiles in Angelis suis raperit prauitatem Sunt enim quidā de modernis sacerdotibus Angeli Sat anae per discordiam quidā Angeli Apostatici per superbiam quidā incubi per laxuriam quidam Angeli abyssiper auaritiam i. But alas in these daies that saying of Iob cap. 3. is too true Behold they that serne the Lord are not stable or constant and in his Angels he hath found naughtines For of the Priests of these dayes some be Angels of Satan by discord and contention some Apostaticall Angels by pride some be filthy spirits by riotousnes and vncleannes and some the Angels of the bottomles pit by couetousnes Againe Hunc vilissimum deum Priapum excolunt non pauci Idem ibidem sacerdotes moderni discipuli illius magni Angeli de quo loquitur Paulus 2. Cor. 12. Datus est mihi Angelus Satanae c. This most vile and filthy god Priapus not a few Priests of these dayes doe serue being the disciples of that great Angell of whom Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me c. Auentinus writing of Pope Hildebrand called Gregorie the seuenth who earnestly forbad Priests mariage saith Maxima pars sub honesto nomine castimoniae stupra incestus adulteria passim impunè committunt that is A great number of Priests vnder the honest name of chastitie committed euery where and without punishment Whoredome Inecst and adulteries Yea what other great mischiefes were committed he there declareth There is a treatise in the second tome of the Councels intituled Opusculum Tripartitum in the second part whereof are these words Tanta immunditia luxuriae notoria est in multis partibus mundi non solum in Clericis sed etiam in Sacerdotibus imo quod horribile est audire in praelatis maloribus that is So great vncleanenes is notorious in many parts of the world not onely in Clearks but also in Priests and that which is horrible to heare in great Prelates Panormitane who liued anno 1431. and was a great dooer in the Councell of Basile hauing shewed that the vow of continencie is not of the order of Priesthood nor holdeth by the lawe of God but is a constitution of the Church addeth these words Credo quod pro bono salute animarum c. I beleeue that it were a holesome ordinance for the good and saluation of soules to leaue it to their owne wils that would liue continently and merite more and that they which could not conteine might marrie because that experience doth teach that a cleane contrarie effect doth follow of that law of continencie for that now adaies they doe not liue spiritually nor be cleane but be defiled by vnlawfull copulation to their most grieuous sinne whereas they might liue chastly with their own wife as the Nicene Councell said Iohn Gerson in his time complained that some Cloysters of Nunnes were become stewes of strumpets and whores his words be these Rursus oculos aperite inquirite Si quae ●●die Claustra monialium facta sunt quasi prostibula moretricum Mantuan the Carmelite Italian Frier who was an excellent learned man and liued an hundred yeeres past writing of this vow and the fruites thereof saith thus Propterea leges quae sunt connubia contra Esse malas quidam perhibent prudentia patrum Non satis aduertit dicunt quid ferre recuset Quid valeat natura pati ceruicibus aiunt Hoc insuaue iugum nostris imponere Christus Noluit istud onus quod adhuc quàm plurima monstra Fecit ab audaci dicunt pietate repertum Tutius esse volunt qua lexdiuina sinebat Isse via veterumque sequi vestigia patrum Quorum vita fuit melior cum conings quam nunc Nostra sit exclusis thalamis coniugis vsu Mantuan here sheweth first that many in those dayes misliked that law of vowing single life Secondly that it had bred many monsters that is to say such as for their wickednes did leade a monstrous life Thirdly that the life of the auncient Fathers that liued in mariage was better then of these which vowed chastitie Polidorus Virgilius an Italian and gatherer of the Popes Peter pense here in England writeth thus Illud tamen dixerim tantum abfuisso vt ista coacta castit as illam coniugalem vicerit c. Yet this I will say that this enforced chastitie is so farre from excelling that chastitie of mariage that no crime and sinne hath brought more shame to the order of Priesthood more euill to religion nor more griefe to all good men than that blot of the filthines of Priests Wherefore peraduenture it were expedient both for the Christian common wealth and the estate of that order of Priesthood that at the last the right of publike mariage were restored vnto Priests which they might holily vse without infamie rather then most filthily defile themselues with such a naturall vice Such a loosenes and filthines of life this doctrine of vowing chastitie and forsaking matrimonie hath brought forth whereof much more might be alleaged but this shall suffice Yet hereunto I will adde not onely their practise but also their doctrine of hauing Lupanaria stewes where whoredome is publikely permitted for the restoring of which Frier Perine preached at Paules Crosse in Queene Marier daies and D. Harding calleth them necessarie euils And if it were not the doctrine of the Church of Rome to allow them neither would they haue so long permitted them nor Sixtus the fourth would haue built Nobile Lupanar a noble Brothell house in Rome as before I alleaged out of Cornelius Agrippa In these places what filthines and incest and what murders were committed God knoweth and auncient men may somewhat remember God saith There shall be do whore of the daughters of Israel nor whore keeper of the sonnes of Israel Another doctrine of theirs tending to loosenesse and wickednesse of life is their doctrine of Popes pardons whereby they falsely faine that the Pope hauing the merites of Martyrs which they cal the treasure of the Church to dispense and bestow at his pleasure hee can pardon whatsoeuer sinne men haue committed and acquit and discharge them both à poena culpa that is from the sinne and punishment which is more by their doctrine then the death and passion of Christ can doe What miserable mischiefe hath flowed from these pelting pardons of Popes from which the ruine of their kingdome hath iustly proceeded I will