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
A70152	An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word.	Guild, William, 1586-1657.	1656 (1656)	Wing G2202; ESTC R221580	101,567	372

also may be said of the nailes which nailed Christ to the Cross which from three ar multiplied to near threescore As also the speare that pierced Christs side to the image wherof they ascrive the opening of heaven● gate praying thus to it as if it heard them Ave ferrum triumphale intrans pectus in vitale Coeli pande ostia Than which what can be greater blasphemie idolatrie As for Fathers whom he onlie citeth but sets not down their words never one of thē proveth any adoratiō of Reliques yea Ierome epist 53. ad Ripariū sayeth Wee are so far from worshiping the Reliques of Martyrs that we will not worship the Sunn or moone Angels nor archangels And as for Ambrose his alleaged words which he telleth not wher they are to be found yet I answer to them that they prove nothing for hee sayeth onlie that Hee honours the wounds and ashes of the Martyrs which is only the memorie of their constant sufferings 36 THat the Creatures cannot be sanctified or made more holy than they are alreadie of their own nature VVHich he sayeth is contrarie to 1. Tim. 4. 4. where it is said That everie creature of God is good if it be received with thanksgiving To which I answere 1. That this proveth nothing against us for their owne Estius as also Lombard on this place showeth that the Apostle speaketh onlie of the sanctified use to believers of meate and drink being received with praier and thanksgiving 2 This place maketh rather against poperie to wit their prohibition of certaine sorts of meates at certaine times for conscience sake which is contratie altogether unto Christian libertie As for Math. 23. 17. and 19. Himself confesseth That the Altar is said to sanctifie the gift and the Temple the gold as thinges separate from a cōmon to a holie use a● said to be holy by destinatiō but not by in●esion But the hallowing of the creature of which this man meaneth is the popish hallowing of their bells which they also baptise as also of their beads holy water and agnus Dei c. by plaine socerie conjuring the dead senslesse creatures speaking to thē as if they both heard and understood ascribing to thē divine miraculous operatiō one example or two wherof instead of many I shall instance of their conjuring their holie water as is set down in their owne Missall saying I conjure thee thou creature of water in the Name of the Father Sonne and Holie Ghost that thou become a chosen water to take away all the power of the Devill to drive him away with all his wicked angels The like they speake to the salt which they mixe with the water And which doubtles driveth away the Devill from the priests breast that conjureth the same as farre as a hungrie dog would flee from a fatt morsell the sprinkling also of which holie water might haue beene a good meane to haue driven away the devil from pope Sylvester the second when he came to him and rent his bodie in pieces as Platina and all other Roman Historians record And what equal vertue to Christs blood and miraculous operation they ascrive in likemanner to their hallowed Agnus Dei which they carrie about with them may bee seene by these verses which Pope Vrban sent with one of them to the Emperour of Grecia saying Peccatum frangit ut Christi sanguis angit c. and thereafter Portatus mundae de fluctibus e●ipit undae which if the Spanish Armado found true in 88. themselves best could tell 37 THat Children may be saved by their parents faith without the sacrament of baptisme VVHich he sayeth is contrarie to Iohn 3. 9. Except a man be borne againe of the water and the spirit he cannot enter into the kingdome of God To which I answer 1. As their owne Ferus expoundeth by this water Baptismall water is not to be understood but metaphoricallie the purging vertue of the spirit of Regeneration sayeth he Therfore also sayeth Lombard lib. 4. d. 4. God hath not tyed his power to sacraments so that the want doth not damnifie but the contempt for that some haue gotten invisible sanctification without the visible sacrament saith he so also speaketh Bellar. lib. 4 de Christo cap. 16. § ad locum and other Romanists with him Wherefore their owne Cassander concludeth consult art 9. saying That it is agreable to the judgement of the primitive Church and to the holy scriptures as Bonaventure on the 4. of the sentences Lōbard dist 4. c. 2. shows that Infants dying without baptisme may be saved for if they cannot get baptisme being prevented by death as the faith of the Church and of these who offer them unto baptisme is reputed as their owne sayeth he so the will and desire of the Church and speciallie of the parents to haue them baptised is accepted for baptisme by that mercifull Father who accepts the will for the deed and tyeth none sayth he to what is impossible nor his own grace simplie to the externall sacrament As Bellarmin also affirmeth lib. 4. de Christo cap. ult § ad locum and who also confesseth lib. 1. de baptis cap. 4. § 5. That sindrie famous divines of the Roman Church as Cajetan and Biel others thoght it disagreable altogether from the mercie of God that infants should perish without their own fault The second place is Tit. 3. 5. wher it is said That according to the mercie of God wee ar saved by the washing of regeneration and renewing of the holie Ghost To which I answere That this place speaketh onlie of the work of Regeneration or renovation as absolutlie necessarie to salvation which somtimes is compared to washing by water as Ezek. 36. 25. and somtimes to purging by fire as Math. 3. 11. And which without baptismall washing the theefe on the Crosse found available to salvation as this text speaketh according to the free mercie of God The third place is Mark 16. 16. He that believeth and is baptised shall be saved but he that believeth not shall be damned To which place Bernard worthilie answereth epist 77. saying Mark when Christ said he that believeth and is baptised shall be saved warilie and well be sayeth not but hee that is not baptised shall be damned but only he that believeth not shall be damned Therefore sayeth their Carthusian on Iohn 3. 5. It is to bee understood that Baptisme is necessarie if o●casion serue to receive the sacrament of Baptisme otherwise the baptisme of the spirit sufficeth else the believing Theefe on the Crosse had beene excluded out of Paradise The fourth place is Gen. 17. 4. The uncircumcised child shal be cut off from his people but Circumsion was no more necessarie to the Isralits sayeth he than baptisme is to Christians To whom I answer That it is the contempt of that Sacrament that is meant and not the want therof if occasion served not to receive the same

rejoyce in my sufferings for you and fill up that which is wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church To which I answere The true meaning of these words in their own Aquinas words on this place is this saying These words according to the superfice might haue an ill sense as if Christs passion were not sufficient for our redemption but for filling up that which wants the sufferings of the saints wer to be added but this is hereticall sayeth he for the blood of Christ is sufficient for the redemption of many worlds himself being the propitiation for our sinnes but it is to be understood sayeth he that Christ and his Church make up but one mysticall person whose head is Christ and all the godlie are his bodie members thereof this then was wanting that as Christ had suffered in his naturall bodie so he was to suffer in Pauls person as a member of his mysticall bodie Christs sufferings in his bodie being for the redemptiō of his Church but the sufferings of the saints for the Church being for this that by their example the Church may be confirmed sayeth he where we see that the sufferings of the saints serve to the church for cōformity confirmation but not as this Pamphleter would haue them to be a treasure for papall indulgences to bring in a treasure of money to the popes coffers The second place which he brings is Philip. 2. 30. wherein Paul exhorteth the Philippians to receiue Epaphroditus with all gladnes because for the work of Christ hee was neare to death to supplie their work of service towards him which as Aquinas says They were not able in their owne persons to performe to him which words of Paul no more proveth the Pamphleters point wherat he aimeth of the benefit of popish indulgences then that Rome is in Vtopia but showeth both his usuall impertinencie impudence and ignorance 18. THat no man can do works of supererogation VVHich he sayeth is contrarie to Math. 19. 21. wher our Saviour sayeth to the young rich-man If thou will be perfect go sell all that which thou hast and give to the poor c. and follow me whēce it plainlie appeareth sayeth he that a man by the assistance of Gods grace may do somthings counselled which are of more perfection than are things commanded To whom I answere 1. in their owne Ferus words on this place saying In these words is implyed that which is necessarie commanded to all to wit Poverty of spirit which is nothing else but with the heart to cleaue to no creature neither doeth the kingdome of heaven belong to any but to such as do so sayeth he 2. This cōmand to this young at this time to sell all was a personall cōmand given for this end to discover this young mans covetousnes and hypocrisie in saying he had keeped the whole law from his youth like that personall command given to Abraham of sacrificing Isaac to discover his great faith and obedience to all after ages And wee know that such personall cōmands for tryall or discovery doth not tye all 3. The perfection of Angels is to do Gods Commandements as wee see Psal 103. 20. and in that petition of the Lords prayer Thy will be done on earth as it is in heaven Yea Christs owne perfection was in this the doing of his Fathers will shall wretched sinfull man be able to go beyond the perfectiō of these The second place which he bringeth is 1. Cor. 7. 25. Now concerning virgins I haue no Commandement of the Lord yet I give my judgement we reade counsell sayeth hee and to do that which is counselled is not necessarie because one nevertheless may bee saved sayeth he To which place I answere 1. Not only the origin●ll hath the word judgemēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not counsell but also Cardinall Cajetan acknowledgeth the same on that place ingenouslie 2. By command the Apostle meaneth a generall command oblieging all persons at all times as the precepts of the Morall Law do and concerning such special cōmands of living single and keeping virginitie hee showeth that he hath no such Cōmandement of the Lord but in regard of the present condition of Christians lyable to daylie persecution he declares his judgement only that to live single in the estate of virginitie it is better then to liue in a married estate for their owne good but not that thereby they could supererogat at Gods hands therfore leaving it in the meane time free to every one to do as God hath distributed to every one his gifts as he speaketh 1. Cor. 7. 17. 3 Gerson de consult evang statu perfect and with him their Paludanus in lib. 3. sent d. 34. q. 3. do teach That some may attaine to as great hight of perfection living in marriage and possessing riches as we see in Abraham Iob as they who liue single or in the estate of povertie As also Jansenius in his concord on the Evangelists cap. 100. alleadging the authoritie of Aquinas teacheth That the perfection of a Christian life consisteth essentiallie in keeping of Gods Commandements Aquin 2 2. q. 184. art 3. and as we see Philip. 4. 8. beyond which in performance can no flesh go Lastlie We find in scripture Gods counsell to man his cōmand to be all one as these places testifie psal 73. 24. Prov. 1. 25. 30. Jer. 49. 20. Act. 20. 27. and Revel 3. 18. How soever with man it may be said as it is proverbiall Counsell is no command The third place which he bringes is Math. 19 12. There be Eunuchs who haue made themselves so for the kingdome of heaven he that is able to receive it let him receive or keepe it now of precepts it is not said keepe them who may or is able but keep thē absolutlie sayeth he For answere 1. Let him hear the Iesuite Maldonats exposition upon this place saying The words receive it in this place signifieth the same as to understand for Christ thereby would say no other thing than elswhere hee useth to speake of any grave matter saying he that hath eares to heare let him heare sayeth he 2. These Eunnchs that made thēselves such that is lives as Eunuchs chastlie and in a single life the text sayeth that they did it for themselves to attaine to the kingdome of heaven which everie one is bound to do and not to supererogat for others As for Origens words which hee alleadgeth on the 1. Rom. 15. saying These things which we do over aboue our dutie I find nowise in that place and though they were yet we must distinguish betweene duties to which wee are bound by a generall precept common to all as hath beene said duties to which we are not so bound but left to the performance therof according as every one findeth himself gifted or not which answere serveth also to that place alleadged out of