Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	receive_v	7,327	5	5.6801	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00428	The conuiction of noueltie, and defense of antiquitie. Or demonstratiue arguments of the falsitie of the newe religion of England: and trueth of the Catholike Roman faith Deliuered in twelve principal sylogismes, and directed to the more scholasticall wits of the realme of great Britanie, especially to the ingenious students of the two most renowned vniuersities of Oxford & Cambrige [sic]. Author R.B. Roman Catholike, and one of the English clergie and mission.	Broughton, Richard.; Broughton, Richard, attributed name.; Lascelles, Richard, attributed name.	1632 (1632)	STC 1056; ESTC S116769	74,624	170

Doctors c. To the consummation of the Saints till we meet all into the vnitie of faith into aperfect man That is vntill the day of iudgement Vpon which place sainct Augustin in his 12 booke of the Citie hath large discourses to this purpose in the 16.17 18. chapters And the trueth is that Christ himselfe hauing in this speciall manner designed such persons for gouernors teachers in his Church till the end of the world doubtlesse his meaning was not that they should be such dumme dogs as the establishers of the inuisibilitie doe affirme them to haue ben in their imaginarie Church for a long time together But his diuine will pleasure was they should be custodes Ierusalem qui tota die tota nocte non tacebunt in perpetuum That is Christ would haue them such watchmen or keepers of Ierusalem that is to say the Church as shall not be silent till the end of the world in no time nor vpon anie occasion Which perpetuitie of the visible gouernement of the Church is grounded in the perfection of Christs diuine prouidence mercie towardes the members thereof for whome of his infinitie goodnes he pleased to haue the way to saluation continuallie open Which otherwise if the true Church had ben at anie time hidden or inuisible as at the least some of those against whome I nowe dispute will haue it then it could not possible haue ben so Yea manie thousands or rather millions of men had liued dyed out of the state of saluation as being impossible for them to finde enter into the true Church all that space of time in which it is feigned by them to haue remained inuisible or out of knowledge And thus much for the impugnation of that parte of our aduersaries which defeds that the true Church is not perpetuallie or in all differences of times visible the absurditie of which doctrine diuers of the defenders of the English Church of later standing aduertiseing also because they find it not so plausible to their auditors as they could wish they haue ventured vpon another course indeuoring to shewo that the same Church Religion which is now established in England hath ben alwayes visible in the world from the time of Christ his Apostles euen till this present Which manner of proceeding of theirs altho' it is much more difficult hard to be defended then the other now confuted that by this meanes the maintainers of it doe but incidere in syllam that is by auoyding of one incouenience they fall in to a greater Yet because they persuade themselues they come nearer to the marke of prouing their Church to be Catholike in this respect as well as the Roman Church hath euer ben which indeed they might performe if they were able truelie to proue their visibilitie therfore I will breefelie demonstrate that they haue no such visibilitie as is necessarie to the constirution of the true Catholike Church as they pretend Wherefore to come to the purpose the more clearelie to conuince my intent I frame this Sylogisme against the visibilitie of their Church That Church wantes perpetuall visibilitie which cannot produce some visible professors of their doctrine in all points in all ages since the time of the Apostles till this present But the Church of England cannot produce some visible professors of their doctrine in all points ages since the tyme of the Apostles to this present Therfore the Church of England wantes perpetuall visibilitie The maior is not denyed by our aduersaries the minor hath all the difficultie that I proue And inprimis that the defenders of the English faith can produce no scripture for this point is most certaine and euident for that this is onelie a matter of fact which succeeded since the scriptures were published By occasion of which the reader may note that those professors of the English religion who in this manner defende the visibilitie of their Church doe not proceed consequenter to that other negatiue principle of theirs to wit that nothing is to be beleeued by faith but which is either expressely or by necessarie illation contained in the scriptures which generall rule of theirs in this case is manifestlie defectiue for that in it neither scripture nor deduction or consequence of scripture can seruo their turne in this particular And if they replie that they can proue their visibilitie a priori by scriptures by those places which teach perpetuall● visibilitie in the Church then I say that this is not the matter now in question but a subtiltie to delude the reader for the controuersie is whether they can proue their visibilitie a posteriori that is whether they can yealde vs anie authenticall profe or testimonie whenby it may certainelie appeare that the Religion now professed in England hath ben in deed perpetually visible in in all ages as the scripture Fathers aboue alledged affirme the true Church ought to bee otherwise they doe onely suppose their Church is the same which is described in the scripture but proue it not Neither doe we aske them to she we vs that such a Church in generall ther is in the world as the scriptures doe mention but we vrge them to demonstrate that their Church in particular hath the propertie or attribute of perpetuall visibilitie as the scriptures requires to be founde in the onely indiuiduall true Church of Christ till they can performe this they neither speake according to the sense of scriptures nor satisfie vs in our demaunde Wherfore I proue the minor proposition of of the argument aboue framed because no authenticall historie can beproduced in which it is related that this Religion of England now commonly ther professed beleeuing maintaining that ther ar but 22. bookes of Canonicall scripture onely That they ar to be expounded by the spirit of euerie priuat person That man is iustified by faith onely That ther ar onely two sacraments instituted by Christ That the bodie of Christ is giuen receiued eaten in the Sacrament in a spirituall manner that is by faith onely finally I say that for testimonie of that these diuers others of the 39. articles of the English Religion haue ben taught or preached in all ages since the tyme of Christ his Apostles in anie Kingdome prouince towne or yet in anie one corner of the whole world tho' neuer so abscure ther is not extant anie kinde of recorde And therfore it is incredible in the highest degree that anie professors of it can be produced in euerie seuerall age since the foundation of the true Church of Christ for that if anie such had ben in anie tyme or place for so long a space together it is as certaine as it is certaine ther hath ben in all that successe of tyme sunne moone starres in the firmament or fishes in the sea that some writer or other would haue made mention of the same And if Historiographers

ther was neuer anie doubt made but that they be sacred Canonicall The second order is of those of which ther hath b●n alwayes doubt neither hitherto ar receiued by the Church to wit the third fourth bookes of Esdras the third of the Machabies The third order containeth those bookes of which ther hath ben doubt in former tymes Which ar Hester Iudith Tobias The two first bookes of the Machabies The Ecclesiasticus the booke of wisdome the Prophet Baruch Which belong to the old Testament And in the new Testament the epistle to the Hebrewes The epistles of S. Iames Iude the second of S. Peter the second third of S. Iohn with his Apochalips Nowe that the Canon of the Church of England doth not agree with the first order consisting of such bookes of scripture as of which no doubt hath ben euer made it is most euident for that in their Canon of the old Testament is included the booke of Hester of which doubt hath ben made by Melito Nazianzene S. Athanasius in the new Testament they admit the epistle to the Hebrewes the Apochalips to omit others of which neuerthelesse doubt hath ben made of the first by origen of the second by Eusebius which was also quite omitted by Cyrill Naziāzene nay that which is more to this purpose Luther did expressely reiect them both with the epistle of S. Iames. Touching the second Order or Canon ther is no need to bring anie proofe in regarde it is well knowe that the Church of England doth not admit the two first bookes of Machabeis much lesse doe they allowe of the third as likewise neither they allowe the third and fourth of Esdras Lastely touching the third laste Order they admit Hester into their Canon as by the sixt article of their new Creed doth appeare but they reiect Iudith Tobie the Machabeis Ecclesiasticus the Prophet Baruch And yet as I said before Hester was doubted of at the least by Melito Nazianzene S. Athanasius contrarily of the booke of Iudith it is confessed by sainct Hierome that it is read to haue ben numbred or counted among the holie scriptures by the Councell of Nyce which booke not obstanding is expresselie excluded out of the English Canon of the old testament as the foresaid article of theirs doth declare And in the Canon of the new Testament they put the epistle of S. Iames Iude the second of sainct Peter the second third of sainct Iohn his Apocalips which yet in former times by some authors of accounte haue ben either quite excluded from the Canon or at the least held for doubtfull So we see that our English professors differ dissent in their Canon from all the seuerall Canons of scripture that either they themselues or anie other can imagin to haue ben in the world in anie former age yea euen from the Lutherans them selues whome neuerthelesse they vse to rancke among their brothers at the least whensoeuer they make for their purpose aduantage against the Romanists Further more if perhaps they say they haue the true Canon of scripture because they haue the same bookes of the old Testament which the Iewes by infallible authoritie held for Canonicall And the same bookes of the new Testament which the Roman Church houldes for Canonicall Then I demande of them first how they come to know that their Canon is iuste the same with that of the Iewes neither more nor lesse how they be assured that the ancient Iewes who onelie not the moderne Iewes were the true people of God by him guided ruled by what infallible meanes I say doe they knowe that those Iewes excluded those same bookes of the old Testament out of their Canon as Apochripha which the Roman Church holdes for Canonicall To wit Iudith Tobie Sapience Ecclesiasticus Machabies And I vrge them thus Either they had that knowledge from the Iewes themselues or from the scriptures themselues or by tradition of the Church or by the spirit or inspiration of God From the Iewes they could not possible haue certaine knowledge of the canō For that altho' their authority were once infallible in receiuing the true Canon of scripture either in itselfe or by the assistance prouidence of God yet after the coming of Christ his establiment of the Euangelicall lawe that infallible authoritie of theirs ceased so by them no infallible knowledge of Canonical scriptures could possible be from thence deriued vnto the Church of Christ Nay neither was it suteable to the dignitie of Christ his Church that the Iewes should interpose their authoritie in that nature Secondlie from the scriptures themselues it is cleare our aduersaries could not receiue infallible knowledge of the Canon of the old Testament in the manner before declared because neither the old nor new scripture doth testifie that those onely bookes are Canonicall which the English Catalogue includes neiter doe the writers of the newe Testament cite places out of those bookes onelie but also out of either all or at the least some of those which peculiarly the Roman Church aloweth for Canonicall which I haue aboue rehearsed For Ester is cited by sainct Augustin in his epistle to Edicia Epist 199. before him by sainct Chrysostome in his third Homilie to the people of Antioch Origen defendes for Canonicall euen those last chapters of Hester of which some doubt hath ben made euen by some Romanists Baruch is most frequentlie cited by the ancient Fathers vnder the name of Hieremte as particularlie may be knowne by sainct Augustin in his 18. booke of the Cittie 33. chapter Yea diuers of the Fathers produce Baruch by name Cyp. l. 2. contra Iud. cap. 5. As sainct Cyprian who cites those wordes of his Hic est Deus noster c. And in his sermon vpon our Lords prayer he cites the Epistle of Hieremie contained in the last chapter of Baruch Lib. 10. cont Iulian sainct Cyrill also cites the same Baruch by name The like doe S. Hilarie in the preface of his commentarie vpon the psalmes sainct Clement Alexandrine Lib. 2. Pedag cap. 3. E●seb lib. 6. demonst Euang. cap. 19. sainct Ambrose in his first booke of faith second chapter Eusebius cites his third chapter adding that nothing ought to be added to diuine vo●●●s By which wordes he declareth Baruch to be diuine scripture as also doth Theodoretus in expresse wordes commenteth vpon the whole booke Serm. de ele●m Tobie is cited approued for scripture in which the holie Ghost doth speake by sainct Cyprian Sainct Ambrose calles the same booke Propheticall scripture Inl. de Tob cap. 1. The like doe sainct Basil in his oration of auarice sainct Augustin in his booke intitled speculum Iudith is mentioned by the great Councell of Nyce as sainct Hierome testifies D●uin nom c 4. Sap●ence or the booke of