Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	death_n	life_n	power_n	7,316	5	4.8859	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17864	An examination of those plausible appearances which seeme most to commend the Romish Church, and to preiudice the reformed Discovering them to be but meere shifts, purposely invented, to hinder an exact triall of doctrine by the Scriptures. By Mr Iohn Cameron. Englished out of French.; Traicté auquel sont examinez les prejugez de ceux de l'église romaine contre la religion reformée. English	Cameron, John, 1579?-1625.; Pinke, William, 1599?-1629.	1626 (1626)	STC 4531; ESTC S107409	97,307	179

gift one in one kinde another in another· To him then who hath receiued this gift after the same maner as St Paul had receiued it his single life doubtlesse will be farre more advantagious then marriage because that to him who is thus qualified virginitie is a helpe for piety marriage would bee but an incumbrance But to him who hath not receiued that gift in that manner his single life would be but a snare and a trap for by reason of his single life he would burne the Apostle tells vs that it is better to marry then to burne As then marriage serues but for an hindrance and disturbance to him who hath the gift that St. Paul had to wit the gift of continence so the single life serueth but for an encumbrance and temptation the danger of which is vnavoidable and deadly to him who hath not receiued the gift of containing himselfe Wee worthily esteeme of the single life of those whome God calleth to it but wee say that no man is called vnto it who is forced to burne in it Wherefore then say they see wee not this single life more common amongst you Heere wee could tell them that they should dispute against our doctrine not against our manners that faults in manners ought not to be thrust vpon the doctrine if the doctrine condemneth thē that our doctrine approueth not their doeings who being able to containe themselues are married vnlesse they are driuen vnto it by some other vrgent necessity But wee will answere directly that the gift continence being rare wee are not to wonder if the single life which presupposeth this gift be lesse frequent but rather to admire the wisdome of the Apostle who hauing set before vs the conueniences of a single life and the inconueniences of mariage professeth that it is not to ensnare vs. Now if wee are not fitly qualified for a single life it is vndoubtedly to ensnare our selues if wee chuse rather to burne in a single life then to quench the fire by marriage The thousands and wee dare say millions of Martyrs both in the Primitiue Church and in our owne times giue a sufficient testimonie that wee entertaine and embrace not marriage but so farre as it fitteth vs for our calling In how base and dispitefull a mann●● soeuer men calumniate it which of our Martyrs was ever held back by the consideration of the sweetnesse of his marriage by the naturall affection towards hi● children by the cares of the world from sealing the Gospell with his blood They might all haue liued and many of them might haue liued in all outward content either for honours or pleasures yet notwithstanding all this they preferred death before life torments before pleasures the ignominy shame before the honour and applause of the world Let our enemies be our Iudges is not such a kind of death more admirable then the single life of Monkes is it not a sure token of a more magnanimous spirit of a more feruent zeale of a more fixed hope of a more vehement loue of a more liuely faith thē the single life of these Votaries vnchast for the most part and chast onely by constraint But let us returne to our purpose As the Monkish life tends to make him who addicteth himselfe to it a theefe and a whoremonger vnlesse he hath receiued the gift requisite for a single life so in the third place it is a thing which puffeth a man vp with a wonderfull presumption of himselfe I know the Monkes make great profession of humility but how can he be humble who thinketh himselfe able who vndertaketh to merite and beleeueth that he doth merite True humility is for a man to thinke himsel●e vnworthy to somuch as looke vp vnto heauen these Votaries presume to merite it Moreouer true humility is for vs to thinke that when wee haue done all wee are but vnprofitable seruants these Monkish Saints beleeue that they doe workes of supererogation and that they merit for others also What pride is this or what blasphemie God himselfe commandeth vs to loue him with all our heart with all our mind with all our strength They make profession of doing a great deale more then he commandeth vs. In what mood soeuer God speaketh it is imperatiue after what fashion soever he speaketh he cannot but command see in the meane time the monstrous pride of these Monkes There are say they some counsells which God giueth to obey which man is not bound vnlesse himselfe please his owne vow alone bindeth him to obedience Who can in conscience thinke thus of the Counsells of God without a proud exaltation of himselfe against him was this the ayme of the Lord is this the fruit of his familiar mildnesse when he commands in counselling and counsells in commanding deales he so courteously with vs to the end that man should mistake him for his companion that he should misconstrue his commandements and allow them onely the faint emphasis of counsells which a friend giues to a friend without any strongertie of obseruing thē The entreaties of our superiours are commandes if wee either speake or thinke of them otherwise wee cease in effect to acknowledge them for our Superiours we proudly exalt our selues against them And what may wee then thinke of these professors of humility who allow not God that in matter of religion which they owe to men in matter of ciuility Questionlesse this proueth them not onely proud but also both sacrilegious and blasphemous persons These things being so how commeth it to passe that such grosse impiety should serue for a pretence to iustify that religion of the which it maketh professiō Yea seing that it is so farre frō being what it seemed to be at the first view that it is indeede the quite contrary as wee suppose wee haue proued let it serue rather to accuse yea to condemne that religion of which it 's said to be the excellency and perfection The Conclusion WE haue at length examined in order all ●hose preiudices and pretences which they of the Romish Church haue inuented to hinder our cause from being throughly exactly examined It was the onely scope of this treatise to shew that all those allegations 1 of the Magnificence 2 Vnity 3 Antiquity 4 Stability 5 Continuatiō 6 Succession 7 the substance of truth 8 the holinesse pretended to be in the Church of Rome are but friuolous pretences devised to hinder an exquisite and solide enquirie of the truth If wee haue attained to this scope it s all wee could desire the indifferent Reader shall iudge of it For my owne part it sufficeth me that my consc●ence beareth me witnesse that I haue proceeded in it without vainglory without stomack in all sincerity as speaking rather before God then before men This maketh me hope for his blessing vpon my paines so much the more as he is iealous of his truth at the clearing of which I haue wholy aimed Wherefore I humbly entreat him

with the Pharises in all points of doctrine but yet all of them acknowledged one chiefe Priest all of them ioined together in the same forme of diu●ne seruice which is more the number of the Sadduces was so small commpared with the other that it could nor furnish the Christians with iust matter of reto●tion and if it could what would this haue beene more then reproach and counter-reproach crimination and recrimination equally true on either side Now seeing that one of the parties was the true Church could it be inferred from its diuision that it was the false Neither diuision then nor vnion can be essentiall characters either of the true or false Church But suppose these markes should bee infallible what would the Church of Rome get by it What should wee iudge of her during that long schisme What may afford her an apology perhaps a distinction that the division at that time was in respect of charity not of faith and doctrine But how will this distinction of schisme in faith and schisme in charity heale vp the wound if both of them be equally pernicious equally incompatible with the nature of the Church The Donatists were not diuided from the Catholique Church in faith at the first for all that they were reputed of as members cut off from her Their schisme indeede at the length begate heresie as an inflamed vlcer causeth a feuer And may wee not avouch that during the last schisme in the Romane Church the same case hath happened when the anti Popes were by one another accounted the forerunners of Antichriste rhe followers of both sides reciprocally called by one another the members of Antichrist What may here be replyed perhaps that in the Christian Church in the time of the Apostles in the Romane Church since heretickes and schismatickes were not of the true Church but mingled with it as darnell amongst wheat which maketh no part of the wheat as mutiners in an army which are not of the army But what make not they of the reformed religion the same reply when their discord is cast in their dish confesse they not that their is indeede darnell in their wheat but yet not of it that there are in their spirituall army turbulen-mutiners but not of their army Now if so soone after the publication of the Gospell by the Apostles when that Iudaisme and Paganisme were assaulted by such strong forces there sprang euen then schismes and heresies like fogs at the rising of the sunne If in a time so priuiledged so flourishing with the frequency and variety of gifts and extraordinary graces notwi●hstanding all this Sathan striued with might and maine to make the assault vpon those who gaue it to his kingdome confounded with distractions that he might weaken the assailants by diuiding them who will thinke it strange that he hath made the like assay with the same successe in this last reformation who will wonder that he hath raised such an hurly burly of dissonant voices that Christs voice may not be heard distinctly Iust as anciently the Iewes making their children passe through the fire in honour of their Idol Moloch for feare that their ruef●ll scrietches should call to their hearts for naturall affection and amaze them with the sound of their owne cruelty they tooke order that voices so sensibly lamentable should bee lost in a rude variety of more clattering and vnpassionate noises Certes this deuice was effectuall to the Iewes but it succeedeth not so well with Satan The cryes of infants were feeble and might easily bee out-noised but the voice of Christ how soft and sweet soever it bee to those who are his yet it is a piercing and a mighty voice True religion hath had its course all heresies are either dead or dye one after annother not by the fu●y of faggots and gibbets but by the sword of the spirit and by the power of the word of the liuing God CHAP. XIIII That their is no true vnity in the Church of Rome and that in the reformed Church there is no discord of importance BVt to consider this point neerer hand there is no discord of moment amongst vs no syncere vnion amongst them but a combination to ruine their common aduersaries as some Princes which otherwise bare mutual grudges one against another entertaine neuerthelesse a league against a common enemy So Herod and Pilate agreed in putting to death the Lord Iesus the sauiour of the world Surely it cannot be denied but that in former ages the dissentions in the Romish Church were very great Their mutuall hatred was deadly witnesse their schisme witnesse also the great variety of opinions amongst those doctours which themselues stile Catholique who so will see proofe of this let him only consult the writings of Cardinall Bellarmine there he shall find diuersities and contrarities of opinions amongst the Catholique doctours almost about euery point of religion But the Pope being then busied about the establishmēt of his Papall omnipotence his spirituall authority over the temporalty yea his temporall authority ouer the temporalty and spiritualty together tormented not himselfe with those disputes not so much as to interpose his authority to appease them For those schoolebroiles at that time did not a whit preiudice his designes but rather helped them forward So long as these doctors sharpned their subtilties against themselues they let him alone in peace they outvied one another in flattering of him each side fearing lest he should incline to its opposite This indifferencie was both acceptable to the disagreeing parties and beneficiall to the Pope There were as yet no strangers which might publish the shame of these doings and aduantage themselues by these domesticke quarrells of their enemies they spake therefore at that time freely and boldly vented their opinions betweene themselues But since that the world is well changed their affaires are no longer at this point Now it was to be feared least the discord of the seruants should ruine the authority of the Master For this it is that he hath desired to ●ull it asleepe that he may bend the entire forces of his supports against the stranger and common adversary He was now to looke to it that they without tooke no advantage of this dissention to take away the scandall of it from those that are within This is that he hath done but after a sorry manner as hee could tyrannically and by meanes altogether shamefull Not by a resolution of their doubts by stating of their questions by a rationall decision of their controversies but by his absolute authority imposing silence vpon the parties by this trick● smothering the evill without medling with the root He that will be better informed concerning this let him obserue that even at this day for example the true followers of Thomas yeeld not to Bellarmine that their Angelicall Doctor concluded amisse affirming that the image of Christ and the true Crosse are to be worshipped with the same adoration that Christ himselfe

by his spirit to supply all my defects and notwithstanding my infirmities not to faile to accomplish his power by weake meanes whether it be in confirming those whome he hath already called to the communion of his grace or whether it be in awaking others out of their security to the end that they may seeke his truth and in seeking it may find it and in it euerlasting life through Iesus Christ our Lord to whom with the Father the Holie Spirit be honour and glory eternally Amen FINIS Faults escaped in some copies PAg. 5. lin 18. for braue read some braue Pag. 8. line 21. for superstition superstition florished P· 11. lin 29. for accompany for the most part accompany 28.17 for won wondred 31.27 for liberally literally 132.1 for being true being no true Pag. 108. referre the citation out of Cyzicenus to that which followeth about Hosius and at u read Athanas. 2. Apol. Diuers other petty faults there are such as cannot wrong a● intelligent Reader a Vid. epist. de progress Rel. Christian ap Jndos b Munsler in Cosm. descrip F●is c Rom. 1● 2 d Gal. 1.14 e Rom. 10.3 f Ioh. 6.15 Act. 1.6 g 2. Cor. 3.16 h Mat. 15.3 6. Marc. 7.8.9 13. i Luc. 18.9.8 k Ioh. 6.15 Act. 1.7 l Ioh. 18.36 m Mat. 11.29 n 1. Cor. 1.23 o Act. 2.23 Ioh 9.39 49. a 1 Cor. 1.23 b Videsis Apolog Ch●●stian 〈◊〉 Ge●t●s viz duas Ap●log Iustini d●s●er Tatiani ●heoph C●em Alex. Tertul. in Ap●log Arnob. Minut. F●lic Lactan. Ioseph cont A●pion Cyp●ian cont Dem●t N●zi●n co● ●ulian c Minut. Fel. Arno● lib 7. Te●tul Apolog. cap 22· d Arnob. lib. 1. Cyprian contr Dem●t Maxim Im●er in edict ●useb Eccles. 〈◊〉 ab 9. c. 7. Symmach li 10. epi●t 〈…〉 e Tertul Apol. cap. 49. f Sym. in rel●● g Mecaen apud Dion lib. 52. h Act. 3.17 1. Cor. 2 6. i Ioh. 7.17 k Mark 7.5 Math. 15.2 l Ioh 8 33. m R●m 11. n Ma●k 1.27 o Ioh 6 42. Mat. 13. ●5 Ioh 7 49. p Act ● 5 q Gal. 1.14 Apolog cap. 1. a. Coster En●hir controu c. 1 b. Bordes de abus Missae c. Cens. Colon. p 9. And●ad explis orthodox lib 2. p 69 Eckius in Enchir p●op 4 pag 69. d. Pe●rus a so●● in defe●s de vno praes Iud. E●cles p. 108. co● 2. Pighius de Hiera Ecel 1. c 4. e Card. p●rro in t●●ct de i●suffiScript Pistorius cont disp Mentz f. 27 f Herman laudatus à Card. Hosio lib 3 de author scrip g Bellar. lib. 4. de verbo Dei cap. 4. Tertul de praescrip advers haeret c. 13. alibi b Ps. 45. v. 54. c Cant. 1.5 d Ephes. 1.21 4.15 5.23 Colos. 1.18 e Rom 8.29 f Esay 5● 3. g Phil. 2.7 i Act. 4.13 k Ioh. 7.49 l Luc 2.7 m Math 2.5 n Mat. 1. Luc 3 o Luc. 2.1.2.3 p Mat. 1.18.23 q Mat 13 55. Marc. 6.3 r Luc. 2.8 c. s Mat. 2. t Mat. ● 12.13 u 14. ●5 Ioh. 1.31.33 * Mat. 4 1. x Luc. 9.58 z Colos. 2 3. a Colos. 2.9 b Act. 3.15 5.31 c Apoc. 19 16. d Math. 3.17 e Thes. 1.14.18 3.18 f Phil. 2.6.7 g Ephes. 2 1● h Esa. 64.8 i 1 Pet. 1.19 k Ephes. 5.17 l Rom. 8.17 2. Tim. 2.11 m. Luc. 16.19 m Mat. 10.16 o Luc 21.17 p Ioh. 15 17.1● q Ioh. 6.6 r Luc. 12.12 s Ioh. 16.2 t Ma. 10 24.25 u 1. Cor. 1.26 * Mat. 11.25 x Luc. 12 3● y Hier. cont Lu●if●r z Th●odor●t Eccles. Hist. lib. 3. c. 16. a Athanas. in 〈◊〉 ad eos qui ●eg vit solit●r b Greg Naz. in orat cont A●●ian c Jn lib. cont Arri. Auxent a Esa. 49.7.23 b Ioh. 14.27 16.33 c Philip. 4 7. d Rom. 5.1 f 2. Co● 4.8 e Rom. 5.2.3 g Esa. 60.16 h Esa. 46 1● i Esa. 54.11 k Esa. 43.2 l Psal. 125.3 m Prov. 30 8. 1. Tim. 4.8 6.6 n Act. 14.22 o 2. Cor. 5.6 p Heb. 11.13 q Heb. 11.14.15 r Heb. 13 14. Apoc. 14.13 s Prov. 30.6 t 2. Chron. 36.22.23 Esd. 1.11 Esa. 49.28 45.1 u Petrarch in Sonnet beginni●g Fontana * In vit Malch Monac ad ini●i Psal 10● 15 Apoc. 17.17 a. Gal. 3.23 b. Cols 2 17. c. Colos 4.1.2 3.4.5 d. Luc 1.78 e. Malach. ● 2 e. f Col 2 7. g. Ioh 1.17 h. Gal. 4.1 et seq i. Col●s 2.17 Heb 10. k. Gal. 4 3. l. Gal 2.35.26 m Heb. 7.16 n. Colos. 2.19.17 Heb. 6.2 p 1 Tim. 4. d●e 5· 22. q marke 6.13 Iam. 6 14. Aug. ep 118. ad Ianuar. Aug. Jbid. Aug. 119. Epi. c. 9. Aug. ib. Esa. 29.15 Ioh 4.21.23 Colos. 3. ● a Ioh. 18.36 b Mat. 10.25 c Mat. 17.16 d Act. 23.10 e Rom. 13.1 1 Pet. 2.13.14 f 2. Cor. 4.5 2. Cor. 1 24. 2 Thes. 2.4 g 1. Ioh. 2.18 h lb. 2. Thes 2.4 i 2. Thes. 2.4 k See Monsieur d● Nevers his discourse of his embassage to Rome l Viz that of the Cleargy m Viz Monastick vows● n Witnesse the King of Polonia who by a dispensation maried his sister in law o Clem 5 in bu●●a indulg a August civit Dei lib. 10. c. 59 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plat. in vita Paul 2. a Joseph de bel Judaec l. 6. c 4. b. Gal. 2.11 c. 1 Cor. 11.18 d Act. 23. Bellar. de imag l. 2. c. 20.21 Vid. Sledian comment l. 22. Iohn 17. Iud. v. 12 a Marc 7.5 Math. 13.2 b Sym. in relat ●oh 5.39 〈◊〉 5 4● Math 25.6 f. Tertul. Apol. c. 19. h Arnob. Contr. Gentes lib. 2. i Ambros in r●spos ad Sym. celat Ezek. 2● 18 Tertull. de praescent 〈◊〉 Cypri ad Pomp. cont epist. Seph Epis. epist. 74. ex edit Pamell Cypr. ibid. a Tertul. contr Marcion l●b 4 ca. 5. b Just. Mart. in dial cont T●y Iren. cont Her lib. 5. c. 33. Euseb. Eccl hist. lib. 3 c. 36. Tertul de spe fidel prout cita●ur à Hier. in Com. sup 36 c. Ez●ch Vict ap Hier. ib. in Catal. script Ec●les in nom Papius Lactan. lib. 7. c 25. c Aug. lib. 1. de merit peccat c. 20 24 lib ad Bonif. cont 2. Epist. Pelag. c. 22. lib. ● c. 4. l. cont Iulia ● c 2. passim a ibi d Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inacta tom 4. edit Sauil● Cypriari Epist. 74. a. Rom. 1. ● b. 1. Thes. 1. ● c. Math. 3.9 d. Iohn 8.39 e. Rom. 4.16 9.7 f. Ierem. 3.11 Ezech. 16.51 23 11. 2. King 16 21. g. Esa. 1.9 h. Ezech. 9.4 a 2. Thes. 2.3 b. Ierem. 7.4 c. Ierem. ib. d. Ezech 7.10 e. Gal 41.23 f. Heb. 11.13.39 g Zach 2.8 b Gal 1. 3.1 a. Math. 16.18 b 1. Tim. 3.15 c. Ephes. 1.32 d Cant. 2.16 6.3 f. Iohn 16. e. Math. 28.20 g Rom. 2.28.29 h Ib. i 1. Cor.