Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17445	Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that the fayth and religion of the Puritans, doth forcibly induce its professours to the perpetrating of sinne, and doth warrant the committing of the same. Written by a Catholic priest, vpon occasion of certaine late most execrable actions of some Puritans, expressed in the page following. Heerunto is added (as an appendix) a funerall discourse touching the late different deathes of two most eminent Protestant deuines; to wit Doctour Price Deane of Hereford, and Doctour Butts Vice-Chancellour of Cambridge. By the same authour	B. C. (Catholic priest)	1633 (1633)	STC 4264; ESTC S107396	79,660	208

of others much deterreth and withdraweth vs from sinning considering that shame is a great hinderance of sinnes and how vngratefull and vnpleasing it is to mans nature to reueale euery secret sinne euen in expresse and particuler wordes or els not to haue thē remitted to him to another man But we must rest contented with the Institution of Christ (b) Ioa● 20. Whose sinnes you shall forgiue they are forgiuen and whose you shall retayne they are retayned But how shall it be knowne what sinnes are to be forgiuen and what sinnes to be retayned except it be first knowne what the particular sinnes are 11. Our Aduersaries deniall of the necessity of Baptisme causeth no doubt that many Children borne of Puritaine Parents are not baptized at all but remaine during all their life in that Heathenish estate subiect to eternall damnation That the necessity of this Sacrament is not required is taught by Luther who thus teacheth (c) Lib. de captiu Babylon Yf thou hast receaued Baptisme it is well if thou wantest it no losse Belieue and thou art saued before thou be baptized That Baptisme of Children borne of the faythfull is not necessary is further taught as appeareth from the (d) Pag. 105. Suruey of the booke of Common Prayer by (e) In his meditation vpon the 122. Psalme pag 92. M. Willet and most resolutely by Caluin and Beza in many places ouerlong to recite But we fynd Gods Holy Word to teach the contrary (f) Ioan. 3. Vnles a man be borne agayne of water and the spirit he cannot enter into the Kingdome of God 12. Touching the licentious doctrine of diuorce in case of any impotency or otherwise Luther thus teacheth (g) Serm. de Matrimonio If the wyfe will not or cannot to wit performe the act due to Mariage let the mayde come Of which sentence D. Whitak was so ashamed as that he thus writeth (h) Contra Camp rat 8. Luthers iudgment in this kind of diuorce I do not defend Yet Luther further teacheth thus (i) Luth. in Proposit de Big●m●a edit 1528. propos 62. 65. 66. Poligamy or hauing many wyues at once is no more abrogated then is the rest of Moyses Law and it is free as being neither commanded nor forbidden Bucer is as indulgent and full herein as Luther for Bucer teacheth diuorce and marying agayne with another in case that (k) Bucer in Script Anglic de regno Christi l. 2. c. 26. c 37. c. c. 42. one depart from the other in case of Homicide or theft or but in repayring to the Company or banquets of immodest persons or in case of incurable infirmity by Childbirth or of the mans falling into Lunacy or otherwise And further it is taught expresly by (l) Beza lib. de repudijs diuortijs p. 1●3 Beza (m) In Synops of the yeare 1600. pag. 685. M. Willet (n) In partition Theolog. pag. 739. Amandus Polanus and others that in case but of the husbands departure he might becaused by his wyfe to be proclaimed if he did not returne within the time appointed that thereupon the Minister might giue the wyfe licence to marry agayne I assure my selfe there are many hundred wiues in England who would be glad of their husbands long absence and not returne and of the execution of this doctrine therby to satisfy the flesh by marying agayne So dangerous is this Position of diuorce if full practise thereof were made as in part it is to the state of wedlocke to the inuiolable bond of chastity which the one party in mariage oweth to the other But let vs remember that we read (o) Math. 19. Which God hath ioyned togeather let no man separate 13. Touching the authority of Princes and all Magistrates our Aduersaries do strangely dictate And first Luther thus teacheth (p) Luth de secular potest in tom 9 German Among Christians none can or ought to be a Magistrate (q) Luth. vbi suprà ech one is to other equally subiect And yet more (r) In se●mons Englished printed 1579. p. 97. As Christ cannot suffer himselfe to be tyed by lawes c. so ought not the conscience of a Christian to suffer them With Luther agreeth Swinglius in thus betrampling all soueraignty (s) Tom. 1. in explana Art 42. When Princes do euill and contrary to the rule of Christ they may be deposed Caluin is no lesse sparing in censuring Princes for thus he writeth (t) ●n Daniel c. 6. Earthly Princes depriue themselues of authority when they erect themselues against God c. and we are rather to spit vpon their faces then to obey them I will close this Scene with Beza who did write a booke entituled de iure Magistratuum in subditos A booke so destroying all obedience to the Prince and Magistrate that D. Sutcliffe thus censureth thereof (u) In his answere to a certaine Libel supplicatory p 75. Beza in his booke of the power of Magistrates doth arme the Subiects against their Prince in these cases c. And further saith thereof (x) Vbi sup p. 98. It is a booke which ouerthroweth in effect all authority of Christian Magistrates But here I would demaund of these men how do they answere those diuine Testimonies (y) Rom. c. 13. Who resisteth the Power resisteth the ordinance of God and they that resist purchase to thēselues dānation And agayne (z) Rom. vbi supr We ought to be subiect euen of necessity for conscience sake But now let vs contemplate a little vpon the dangerous effects ordinarily ensuing of this doctrine of deniall of the authority of Princes and Magistrates And first if Luthers doctrine be true that ech one is equall to another and that there ought to be no Magistrates This being I say once granted what an insufferable confusion and Anarchy would there be in the society of Christians seeing from hence it would follow that there should be no lawes to keepe men in duty no Magistrates to punish the delinquents no rewards for well-deseruing men no chastisement for malefactors Would there not be in such a State daily perpetrated all homicide theft rapine incest Adultery fornication and all other most flagitious crimes whatsoeuer and all this with all impunity and without the least feare of any castigation Were not this a Common wealth fitting to be instituted rather by mans Ghostly Enemy as being the high way to lead soules to Hell then by Christ who suffred death for our sinnes Agayne admit that the subiects might rise at their pleasure in armes against their King as the former sentences of Swinglius Caluin Beza do warrant what tumults what intestine seditions and simulties what insurrections would there be in euery Monarchy and absolute State finally what vtter euisceration and disbowelling as it were would be made in euery such nation euen by it owne borne subiects And were it not far better for such Princes

the soules to vs committed we desire marriage least that the soules committed to our charge by example of our sensuality diutius offendantur should be any longer offended And yet more Quare * Swinglius vbi supra cùm carnis nostrae infirmitatem c. We haue proued that the weaknes of our flesh hath beene proh delor O for griefe cause of our often falling Thus far in the petition of Swinglius and the rest to that State Now in another epistle to the Bishop of Constance written and subscribed vnto by Swinglius and twelue more Ministers there named Swinglius thus confesseth and sayth (o) Tom. 1. fol. 121. 122. 123. Hactenus experti quòd c. Hitherto we haue tryed that this gift of Chastity hath bene denied vs c. We haue burned O for shame so greatly that we haue committed many things vnseemely To speake freely without boasting We are not otherwise of such vnciuill manners that we should be euill spoken off among the people to vs committed for any wickednes hoc vno excepto this one point excepted Thus far Swinglius with his Complices By this now we may coniecture of the extraordinary sensuality of Swinglius and of his incredible thirst after a woman For heere we see how himselfe with the rest are not ashamed to confesse themselues to haue liued till that day most incontinently dissolutely a course little sorting to those who vndertake the first planting of the true Religion and fayth of Christ which Religion vtterly forbiddeth all vnchast and lustfull actions (p) Galat 5. The workes of the flesh are adultery fornication c. Who do these shall not inherite the Kingdome of God I here passe ouer Swinglius his temporizing liberty in writing of matters of Religion For speaking after of certaine of his writings some yeares afore penned he thus blusheth not to say That when he did such and such thinges before (q) Swing tom 2. de vera Religione fol. 202. Tempori potiùs scripsimus quàm rei sic iubente Domino c. We rather fitted our writings to the tyme then to the truth of the matter God himselfe so commanding vs c. A most irreligious and heathenish saying and so disliked that at the Alphabeticall table there vnder the letter z. it is said Swinglius docendo seruiuit tempori Swinglius in his teaching serued the tymes The death and end of Swinglius was so calamitous that diuers most markable Protestants do write that he was infallibly damned For first Luther thus censureth thereof by the testimony of Hospinian Hospinians wordes are these (1) In histo Sacrament part 2. at anno 1544. fol. 187. Lutherus dicit Swinglium miserrime in praelio à Papistis interfectum ideò in peccatis suis mortuum esse Luther sayth that Swinglius was miserab●y killed by the Papists in warres and that he dyed in sinne And agayne the said Hospinian thus further writeth (2) Vbi supra Lutherus se c. Luther sayth that he wholly despayreth of the saluation of Swinglius soule And Gualterus speaking of the iudgmēt of diuers Protestants herein thus writeth (3) In Apolog fol. 30. 31. Nostri illi c. Those our men are not afrayd to pronounce that Swinglius died in Sinne the sonne of Hell Thus much of Swinglius Now to conclude this Scene with that Prodromus of Antichrist I meane Luther who first layed most of the chiefe corner stones of Puritanisme Luther was first a Catholike (r) Luth. in his Epist. to his Father extat tom 2. VVittenberg fol. ●69 Priest Monke during which his state of life he thus writeth of himselfe (s) See Luthers words hereof in in his Commēt vpon the epistle to the Galathians englished in cap. 1. fol. 35. I then honoured the Pope of meere conscience kept chastity pouerty and obedience and whatsoeuer I did I did it with a single hart of good Zeale and for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of my heart Of whose pure and sincere intention at that tyme (t) In epist ad Thomam Cardinalem Eboracens Erasmus speaketh fully Simon Voyon more particularly thus dilateth thereof (u) Vpon the Catalogue of the Doctors of the Church ●nglished pag. 180. Luther in his Monastery punished his body with watching fasting and prayer But after he had once apostated from the Church of Rome and cast of his Catholike Religion then he began to speake in another Dialect and thus writeth of himselfe marke here good Reader the difference of one and the same man when at one tyme he is Catholike at another Protestāt (x) Luth. tom 1. epi. Latin fol. 334. ad Philippum I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust sloth c. Eight dayes are now past wherein I neither did write pray nor study being vexed partly with temptations of the flesh partly with other troubles Agayne the same Luther thus acknowledgeth further of himselfe I am almost mad through the rage of lust desire of women And yet more (y) Luth. tom 5. VVittenberg serm de Matrimonio fol. 119. As it is not in my power that I should be no man so it is not in my power that I should be without a woman c. It is not in our power that it should be stayed or omitted but it is as necessary as that I should be a man and more necessary then to eate drinke purge make cleane the nose And yet he ceaseth not but further sayth (z) Luth. in Prouerb 31. addeth these words in Ducth which are englished as are here set downe Nothing is more sweet then is the loue of a woman if a man can obtaine it and finally (a) Luth. tom 7. VVittenberg epist ad VVolphangum fol. 505. He that resolueth to be without a woman let him lay asyde from him the name of a man making himselfe a playne Angell or spirit And according to these his speaches he hauing cast of all his former Religion tooke Catherine Bore out of a Monastery and maryed her Behold here good Protestant Reader and blush at the Primitiae of that Spirit which in this age first sowed Protestancy or our new reformed Religion For where are now those former wordes of Luthers keeping his chastity pouerty and obedience and what he did he did with a single hart to the glory of God and desirous to be saued from the bottome of his heart c. So iust reason had euen Caluin himselfe to say of Luther (b) These words of Caluin are alleaged by Schlussenburg in Theolog. Calu. l. 2. fol. 126. magnis vitijs abundat As also so fully is warranted from Luthers sensuality that phraze vsed among many of his followers who when they would giue assent to the prouocation of nature by accompanying lewd women were accustomed