Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	law_n	sin_n	5,562	5	5.3183	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20474	A probleme propounded by Francis Dillingham, in which is plainely shewed, that the holy scriptures haue met with popish arguments and opinions.	Dillingham, Francis, d. 1625.	1616 (1616)	STC 6887; ESTC S117462	12,729	50

Image of God to remember him this cavill is cut off in the next wordes And lest you make you any graven Image or likenes of any thing as the Lord thy God hath charged thee and in the 15. verse Take heed to your selues for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the midst of the fire Now where as God saith Bellarmin may be painted imperfectly I would faine knowe how God can be so painted seeing he hath reuealed himselfe in the blessed Trinity Thus writeth Bellarmine vbi tamen notandum etc. Where notwithstanding it is to be noted that such Images are not to be multiplyed neither is it to be suffered that Paynters dare of their owne heads faine Images of the Trinitie as when they paynt one man with three faces or one man with two heads and in the midest of them a Doue These are monsters and doe rather offend by their deformitie then helpe by their similitude Thus farre Bellarmine and truly by the same proportion so are all other Images of God wherefore I say with Durand lib 3. distinct 9 quaest 2. It is impietie to Paynt that which is Divine and if any man say that the holy Ghost did appeare in the forme of a Doue we must say that those formes were not taken into unitie of person wherefore no reuerence is due to them This hath Durand written with many more words which I haue omitted for brevitie sake God teach vs to remember him aright to detest our owne inuentions I deale onely with the scriptures and therfore I medle little with humane testimonyes Of persevering in grace whether faith and righteousnes be proper to the elect and whether saving faith being once had may be wholly and finally lost The papists hold that it may be lost Bellar. lib. 3. de iustif ca. 14. SAint Peter in his first Epistle cap 1. v. 3. Thus writeth Blessed be God even the father of our Lord Iesus Christ which according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurection of Iesus Christ from the dead unto an inheritance immortall undefiled and that fadeth not away reserued in heauen for you Thus farr S. Peter Now some might obiect and say as the papists doe we may leese this hope inheritance Nay saith S. Peter in the next wordes verse it is not so we are kept by the power of God thorough faith unto saluation which is prepared to be shewed in the last time So then the power of God preserveth vs thorough faith if our Saluation were suspended vpon our owne selues then no doubt we might leese the same The same S. Peter in his 2 epistle 1 chap. 10 verse exhorteth the dispersed Iewes to make their calling and election sure Some might say and cavill it cannot be so for we may wholly and finally fall nay saith S. Peter that cannot be For if you doe these things ye shall never fall He doth not meane they shal not sinne but they shall not wholly or finally fall from grace all the Saints sinne yet a true Saint cannot totally for ever fall from grace And as S. Peter hath met with these cavills so likewise hath S. Iohn 1 epist chap. 2. v. 19. They went out from us but they were not of us some might say that it is not so for they might be both nay saith S. Iohn that is not so For if they had ben of us they had remayned with us but this commeth to passe that it might appeare they were not of us In the same Epist cap. 3. v. 9. it is thus written Whosoever is borne of God sinneth not for his seed remaineth in him I but saith the papist it is true so long as charity is in him but he may lose it nay saith S. Iohn Neither can he sinne because he is borne of God And whereas they say faith is not peculiar to the elect I marvell that they will not see these plaine scriptures Titus 1. v. 1. Paul a servant of God an Apostle of Iesus Christ according to the faith of Gods elect And Act. 13. v. 48. As many as were ordayned to eternall life beleeved Of Purgatory THe papistes teach Purgatory a place after death in which the godly must be purged from their sinnes having not perfectly satisfied in this life Now let vs see how the Scripture meets with this conceite In the 7. chap of the Romans Paul cryeth out after this manner O wretched man that I am who shall deliver me from the body of this death I thank God through Iesus Christ our Lord. Some might say Paul if thou beest so miserable then thou art in the state of damnation marke how the Apostle answereth this doubt Now then there is no condemnation to them that are in Christ Iesus which walke not after the fleesh but after the spirit Nay saith the Apostle though I am miserable in my selfe yet am I happy in Christ Iesus and not only I but all that are godly And heere by the way let vs obserue a poynt in Divinity we teach that sinne is euery breach of Gods law deseruing the curse This must be vnderstood with this exception except a man be in Christ Iesus sinne of it self deserueth the curse but in Christ it is taken away To proceed as this place preuenteth purgatory so doth another place also in the 2. of the Cor. 5. Chap. 1. vers For we know that if our earthly house of this tabernacle be dissolued we haue a building giuen of God that is an house not made with hands but eternall in the heauens In the 17. v. of the former chapt these are S. Paul his words For our light affliction which is but for a moment causeth unto us a farre more excellent and eternall weight of glory Some man might demand when shall we haue this glory the Apostle answereth when our earthly tabernacle is dissolued But heere some will say why did the Fathers pray for the dead although I haue answered this obiection in another treatise yet here I will speake somewhat of it Hildebert in his 4 epistle being exhorted by his friend to pray for a Queene saith that he did preuent his exhortation Oratis saith he quidem orari pro ea sed credimus eam plus posse suis adiuuare quàm agere nostris precibus adiuuari We beleeue that she rather helpeth vs by her prayers then that she neede be helped by our prayers Yet saith he Vestram tamen praecessimus exhortationem We preuented your exhortation ergo they prayed for those that were in heaven Alcuinus in his booke De diuints officiis cap. 43. hath these words Aliquibus in locis generaliter pro omnibus defuncttis omni tempore exceptis Penticostes et festis diebus oratur in officio vespertinali At evēing prayer in some places they pray generally for all the dead at all times except the dayes of Pentecost festivall dayes Ergo

A PROBLEME PROPOVNDED by Francis Dillingham in which is plainely shewed that the holy scriptures haue met with Popish Arguments and opinions Iohn 5.39 Search the Scriptures for in them yee thinke to haue eternall life LONDON Imprinted by WILLIAM IONES and are to be sold by ED. WEAVER TO THE MOST REverend Father in God George by the Divine providence Archbishoppe of Canterbury Primate and Metropolitan of England and one of his Maiesties most Honorable privie Councell Grace and peace THE Apostolicall times from the Apostolicall doctrine Most Reverend haue incited me to write this Probleme It may seeme strange to some that future heresyes should be thus preuented but howsoeuer it seeme strange to some it is not strange to the enlightened and sanctified for first he that knewe what was to come endited the holy scriptures he I say that knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quae sunt et erunt quaeque ante fuere Secondly in those tymes in which the holy Scriptures were written there were the same wits the same corruption the same enemy of mankind namly the diuell which are in our tymes therefore no maruell if there be the same opinions The heathen philosopher said that the same opinions in philosophy were renewed and so it is in diuinity the Anabaptists haue renewed the opinions of the Enthusiastes the Libertines defend Pelagius his opinions and haue not the Vbiquitaryes also brought Eutyches his opinion againe vpon the stage Cut off Hydras heads and more will springe vp I will not answer this pointe in any more words It remayneth then that I craue pardon for that I haue troubled your Grace with so small a Treatise but your Lord-shipe knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore Bene be in this booke and Well be in this worke it is certaine that much is in the same But this I leaue to your Grace to iudge of as I doe allso to the Church of God The spirits of the Prophets are subiect to the Prophets The Lord of Lordes multiply his graces vpon you to the good of his Church and your euerlasting Saluation Your Graces in all duty FRANCIS DILLINGHAM A Probleme propounded by Francis Dillingham in which is plainely shewed that the holy Scriptures haue met with popish arguments and opinions Of reading the holy Scriptures THe papistes will not haue the lay people to reade the Scriptures because they may take hurt by reading of them Bellarmine lib 2. de verbo dei cap. 15. the wordes of Bellarmine are these quid quod populus non solum non caperet fructum ex scripturis sed etiam caperet detrimentum acciperet enim facillime occasionem errandi tum in doctrina fidei tum in praeceptis morum The people not only receiue no good out of the Scriptures but hurt for they would easily take an occasion to erre both in the doctrine of faith as well as in the doctrine of manners Let vs see how the Scriptures meete with this sottish obiection Revel chap 22. v. 10. And he sayd unto me seale not the words of this prophesie for the time is at hand Now some men might say the vniust will abuse this prophesie S. Iohn answereth he that is uniust let him be uniust still and he that is filthy let him be filthy still Hence it is playne that the cavill of Papistes is met withall who thus dispute they which will abuse the scripture must not read the same the lay people will abuse the scripture ergo they must not reade the same S. Iohn answereth by a distinction some will abuse it some will not He that is filthy let him be filthy he that is holy let him be holy still But I desire to know of the Papist if the learned also will not abuse the scripture it cannot be denyed it is but bad arguinge from the abuse of a thing to take away the lawfull use of the same Many abuse meate and drinke to surfetting drunkennes yea the Sunne and Moone to Idolatry must these thinges therefore be taken away Images are abused to Idolatrie yet will not the Papists take them away which is a shamefull thing Nocturne vigils were abused being but the deuise of men therefore they were takē away I wish the Papists would doe so with Images which are mens inventions and not take away the reading of the Scriptures which is Gods ordinance A second obiection answered A Second obiection against reading of the Scriptures is taken from the darknes and obscuritie of the same thus doe the Papists argue The Scriptures are obscure therfore the lay people ought not to read them This argument is answered by the Apostle 2. Cor 4. chap 3. v. If our gospell be then hid it is hid to them that are lost in whom the God of this world hath blinded the mindes that is of the infidels that the light of the glorious Gospell should not shine vnto them Thus standeth the obiection Many heare the gospell yet are they not enlightned therby therfore the doctrine is not so cleare as thou Paul makest it Paul answereth the fault is not in the Gospell but in men thēselues the Deuill who blindeth their mindes Excellently writeth Picus Mirandula Scriptura affibilitate parvos nutrit altitudine superbos irridet profunditate attentes terret veritate magnos pascit the Scripture doth nourish those that are smale by affability it scorneth the proud by the loftines by the depth it terrifieth those that are atteent and by truth it feedeth great ones Of prayer in an vnknowne tongue THe Papists teach and practise prayer in an vnknowne tongue The Apostle hath prevented this error 1. Cor. 14. chap. v. 15. what is it then I will pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the vnderstanding also The obiection answered is this Is it not therfore lawful to pray with the spirit S. Paul answereth it is lawfull if it be vnderstood Now by spirit as every man knoweth is ment a strange tongue which the spirit did endite So then the Apostle hath plainly prevented the cauill for praying in a strange and vnknowne tongue directly affirming that men must not so pray except they vnderstand the tongue Of workes of Congruitie that is deserving of Congruitie HO every one that thirsteth saith Esa 55. v. 1. come yee to the waters and yee that haue no silver come bye and eate come I say bye wine and milke without siluer and without money All that are a thirst are here called to the waters that is to Gods graces Now they might say we haue no merrits or desertes ye that haue no silver saith the Lord come bye and eate I say bye wine milke without silver and without money Touching this text thus writeth Bellarmine lib. 5. de insti ca. 5. Wine milke signifie not everlasting glorie but the grace of this life we doe confesse that the grace of God is not