Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	jesus_n	13,652	5	5.8822	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37176	Good counsells for the peace of reformed churches by some reverend and learned bishops and other divines ; translated out of Latine.	Dury, John, 1596-1680.; Davenant, John, ca. 1572-1641.; Morton, Thomas, 1564-1659.; Hall, Joseph, 1574-1656.; Ussher, James, 1581-1656.	1641 (1641)	Wing D319; ESTC R15642	50,356	151

it good and as much as in him lay he did procure and effect it All this was but duty in him to doe and can it be lesse then dutie in us And here I should but trifle away the time should I goe about to play the Oratour and expresse at large to the Germane Churches the blessings that accompany Peace Unitie the many miseries calamities of a long-continued Schisme and Division That speech of Prudentius is a most certaine trueth scissura domestica turbat Rem populi titubatque foris quod dissidit intùs civill and intestine broiles alwaies prove the undoing of a people nor doe things ever goe right abroad when there is dissention at home What may make most for the good and advantage of their Churches let it be their care to consider and resolve this with themselves that what ever it be it is not onely to be sought after with their prayers but with the utmost diligence and endeavours of every one of them in particular Neither let any unexperienced men amongst them thinke or hope that they shall ingratiate themselves with Papists and so live more peaceably by them and suffer lesse harme from them by refusing to enter into freindship and fellowship with Calvinists as they terme them What is to be hoped for expected from them we may learne from Osiander Papists saith he spare neither Lutherans nor Zuinglians but condemne both of them to fire and faggot in all those places where the Pope that raging and ravenous beast of Rome beare's rule and sway They that are most in favour with them can at best but hope for that kindnesse from them which Vlysses in Homer obtained of Polyphemus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be devoured last after he had lookt on and seene all his freinds and companions devoured before him They will perhaps destroy the Calvinists first but the Lutherans must look to follow after them none are like to escape in the end if once the Papists have them at their mercy What hitherto hath been said is to show that a Communion and Reconciliation of the Germane Churches is a thing not only possible but in obedience to Gods commandement a necessary duty It now remaine's that J proceed to set downe the way and meanes whereby such a Reconciliation may be compassed and the rents and distractions of the said Churches may with most conveniencie and speed bee made up which I shall doe rather to testifie that vehement desire zeale which I have to so good a work than out of any opinion that those famous Churches which alwaies have abounded with store of learned and pious Divines can any way stand in need of advice herein from me or any other forraigne Divine whatsoever Seeing therefore that the fore-mentioned Controversies may be agitated either betwixt severall and distinct Churches whereof one is no way subordinate to the other or else betwixt such particular men as are members of the same Church and subjects to one the same Prince J will speak first of divers Churches independent one upon another and afterwards of particular men in one the same Church and show how Peace and Unitie may be made and preserved amongst them For the first I conceive there 's no readier and better way for reducing of two different Churches to the same Communion than is that usuall one of procuring a faire and peaceable Conference amongst Divines of both sides authorised and appointed thereunto by their Princes For if any one imagine that a Councell being once held of all the Reformed Churches there will out of hand within the compasse of some few moneths or yeares yea or in one age an end be put to all disputes whatsoever which have of a long time troubled and busied the Learned so as that they shall all joyne and agree in the same opinion about all such points of controversie this with submission to better judgements seemes to me very unlikely For so dull and dim-sighted is the eye of our understanding that it can hardly peirce into the depth of such subtle and intricate Questions no not when it is alone free and undisturbed in it's contemplations but being distracted by the stirs tumults of disputation so far unable are we to penetrate into the quick of them that many times we cannot so much as discerne and perceive them no not when we look upon them with a fixt and steddy eye And to speak plainly what I conceive in this matter the cheife use of Councells especially of Generall Councells is to maintaine and defend those necessary and plaine points of Faith against the oppositions of Hereticks rather than to discusse or determine nice controversies of lesser moment and use To returne then to that faire freindly Conference which but now I commended for the likeliest and fittest meanes of obtaining an Union if it could be undertaken with such an intention mannaged in such sort as it ought to be wee have good cause to hope that we shall in a short time see a blessed Peace and Union established amongst the Germane Churches This therefore must carefully be remēbred by all such as shall be present parties to such a Meeting that the end why they are called together is not that like Adversaries they should strive for the mastery but rather that they should like Brethren search out and make use of all lawfull and warrantable meanes for the setling of Peace and Unitie For if once they fall a crossing and contending one with another they will never be able to perswade much lesse to procure any agreement betwixt such Churches as are at ods and opposition Let them therefore carefully keep off and forbeare to enter the intricate Labyrinths of ordinary disputes let their meeting aime at this one end to make it appeare to their Churches how that there 's no just cause why they should any longer stand out and refuse to joyne hands and be united To effect this let it in the first place be set downe how farre the Church Catholike hath declared herselfe in each Controversie what hath been by her defined and required to be beleived generally by all sub Anathemate For about points fundamentall there may sometimes arise such doubts and disputes as are no way fundamentall and such as that the ancient Fathers of the Church had they been raised in their times would never have attempted a decision of them to the hazard of breeding or fostering a Schisme betwixt severall Churches For instance that God is One in Essence and Three in Persons distinguished one from another that the Sonne is begotten of the Father that the holy Ghost is the Spirit of both Father and Sonne that these three Persons are coeternall and coequall all these are fitly determined and reckoned in the number of Fundamentalls but now if any man should peremptorily affirme and maintaine that all those Schoole-nicities touching the manner of the Sonne

's generation and the procession of the holy Ghost are likewise fundamentall and of equall necessity with the former ought to be determined one way that man should deserve but litle thanks from Christ and his Church by such his rash and inconsiderate assertion So likewise that our Lord Jesus Christ is both God and Man that he hath both natures divine and humane inseparably united in one Person and that we have salvation onely by this God incarnate all this is fundamentall or rather 't is that firme immoveable foundation whereon the whole Catholike saving Faith is built but yet notwithstanding we must not think that whatsoever may be questioned and debated about the ineffable manner of that union betwixt the two natures or the manner how his body is present in the blessed Sacrament as also concerning the Communication of Properties unto the humane nature by vertue of its union with the Divinity or touching the actions and operations of his Humanity depending upon the said Union wee must not I say imagine that all these belong to Fundamentall Faith but rather to Theologicall Science or perhaps not so neither but onely to the vaine curiosity of some particular Divines Let them therefore make this their first and maine businesse carefully to distinguish betwixt fundamentall points and others that are not so and let them not think that whatsoever is appendant and bordering upon a fundamentall point must therefore forth with be it selfe fundamentall When this is once done their next care must be that these fundamentalls be expressed and published after a breife and perspicuous manner and propounded to the publike acceptation and approbation of all the Churches Certa semper sunt in paucis saith Tertullian certaine and undoubted Trueths are not many and they are such as maybe delivered in a few words whatsoever is necessary for a Christian man's salvation to be knowne by him and whatsoever is conducible to render us holy or eternally happy it is all of it plaine and obvious Here 's no use either of subtle acute distinctions or of any long and tedious explications which are oftimes used not for the building up of Christians in the fundamentall faith but rather to favour and further the different opinions of private Doctors In a word here 's no use of any Metaphysicall formalities and abstracted notions which serve only to perplex and confound the learned and to deterre such as are unlearned from embracing the Catholike Faith but doe not any way encline the hearts either of one or other to yeild assent and beleife to the fundamentall points of Faith After they have proceeded thus far having drawn up a breife and plaine Forme of all such Points as are by them judged to appertaine unto the substance of that common Faith which is necessary to be known and professed by all Churches having passed by left undecided all such points as are not so generally received agreed upon in the next place moderate peaceable Divines should labour to exhort and perswade all the rest that they would quietly lay aside all controversies and contentions about such points as good Christians may safely be ignorant of without hazard of their salvation and that they would not quarrell any longer about thē to the danger of the Church the losse of her Peace and the scandall of Schisme which is thereby like to fall upon her Of what good use and necessity this advice is may be clearely seen from the rashnesse of the Church of Rome and her clean contrary practice herein who being not content with those Articles delivered in the Apostles Creed and Nicene Creed will needs obtrude upon the Christian world those other new-coin'd Articles of the Trent-conventicle and hath thereby ministred occasion of a perpetuall rent and Schisme amongst the Churches How much more prudently did that blessed Martyr and most learned Father of his Times S. Cyprian behave himselfe who professeth that he would not for difference in opinion contend or strive with any man nor would he break the peace of our Lord with his Brethren or cast off any man from his communion because he was of a different minde from him By which his Christian charity and moderation S. Cyprian though in an errour deserved better of the Church than Stephen Bishop of Rome who was in the right and did by his unquiet spirit as much as in him lay to rend and teare asunder the Churches Thus warranted by the example of this blessed Martyr and likewise by the judgement of S. Austin herein I need not stick to affirme that amongst the Doctors and Divines of Germany those who are in the errour and yet are willing and desirous to retaine a brotherly Communion with the rest are freer further from Schisme in Gods sight than they who are in the Trueth withall disdaine and deny to entertaine such a Communiō with other Churches which seek and sue for it If therefore they can but get an universall consent in all Fundamentalls though in other things there bee some difference amongst private Doctors yet let them all joyne their votes and voices in this prayer to God nulla salus bello pacem te poscimus omnes no safety can be had or hoped for in warre therefore give peace in our time ô Lord But if any here shall demand what course is to be taken about such Controversies as cannot be decided and agreed upon that they may not give any occasion whereby this Peace and Union of the Churches should be hindered or being obtained should afterwards be disturbed and lost I will set down some few rules which to me seeme worthy the observation and practice of Divines on both sides First that whatsoever tart and bitter passages have formerly slipt from Adversaries either by word or writing amids the heat of disputation they should all be pardond on both sides for the publike good and for ever after buried in silence and oblivion And if it happen that any of those books and writings should afterwards he reprinted before they passe the Presse let them first be purged of all gall bitternesse which otherwise would but rub up and renew the old sore of strife contention amongst brethren Secondly Because no man can with patience heare himselfe branded with Heresie heed must be taken that none be slandered with the name of Nestorian Eutychian or any other condemned Hereticke so long as he doth expresly denie and disclaime the damn'd Opinions of such Hereticks seeing it is utterly impossible that ever they should continue firme in a brotherly Communion and concord who for every petty difference in Opinion cease not by such reproachfull and reviling termes to provoke and exasperate one another And it were to be wished further that those siding names of Lutherans Zuinglians Calvinists were all laid aside which are badges rather of Faction than any fraternall Union anh such as the ancient Fathers could never approve of

Epiphanius would not allow Christians to beare any {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} any other name added over above to the name of Christian but rest content with that Non Petrianos non Paulinos vocari nos oportet sed Christianos whe ought not to be called either Petrians or Paulians but Christians saith Nazianzen But of all others Lactantius is the most severe and rigorous herein Christiani esse desierunt qui Christi nomine omisso humana externa vocabula induerunt they have left off to be Christians who take up forraigne titles and humane appellations instead of the name Christian though to say the trueth such names are rather fasten'd and father'd on particular Churches by others than by themselves either desired or owned Thirdly that all profound and controverted Points be let alone and not medled with in Sermons preached to the common people or in any such books as are publisht in the Vulgar tongue let them be accounted rather the exercise and busines of the Schooles than any fit food nourishment for men's soules Such perplex'd Disputes may very well be spared in the Pulpit but Charity which usually is impaired by the handling and discussing of them cannot be spared or wanting amongst Christians without the utmost danger and hazard of their soules The common people doe but play and sport with such Controversies they are no whit profited by them and in the end not well understanding them they give over sporting and fall a quarrelling and contending about them Last of all if Divines shall hereafter have a minde to disperse or publish and Discourses about these Points let them doe it according to that grave advice of Greg. Nazianzen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with reasons not revilings let their aimes intentions be not to non-plus and baffle but rather fairely and freindly to informe and reduce their straying brother into the way of Trueth Hee that shall after this manner be brought to see and forsake his Errour will not thinke himselfe vanquished but instructed nor will he be abasht and asham'd like one overmatcht overcome by his Adversary but rather rejoyce as one better'd and benefited by his brother He that is a proficient is never ashamed Hitherto have I laid down the meanes and manner how an Union may be setled and continued betwixt severall and independent Churches But because it may and often doth happen that there are divers men both learned and unlearned living in the same Church and within the Dominions of the same Prince whose consciences whether rightly or misinformed will not suffer them to subscribe to the common and more generally received Opinion in these Controversies let us in the next place enquire what course is best to be taken concerning such men And here the Governours of each severall Church if they have any regard respect to the safety of their weak Brethren they must see that they doe not intermixe with the publike Confessions and Articles of Religion which they would have received and assented unto by all such as live under their Jurisdiction any curious and unnecessary Controversies nor any decisions of nice and subtle Questions but rather they must take care that such publike Confessions be framed and temper'd to the capacity of the common people so as they may instruct edify the ignorant and promote the salvation of all Herein they should doe well to consider the wisdome of our Fore-fathers whose ancient Confessions unlesse we corrupt stuffe them with new Opinions of our own on purpose to disturb the publike Peace no sober and discreet man will refuse to subscribe unto them Neither is there any necessity why we should burden our publike Confessions with any such additions of our own since God himselfe hath ordained to bring his people to heaven and happines not through the rough knotty paths of perplex'd intricate Disputes but by the smooth and compendious way of Faith Charity Why then such strifes and contentions about words What make Schoole-nicities amongst Church-Confessions the Salvation of Christians is wholy placed in beleiving and serving God as that great Athanasius sometimes gravely spake Adde to this that they will have much adoe to maintaine a firme peace with other Churches who cease not to persecute men and expell them their Communion as if they were Hereticks onely because they maintain that Doctrine which those other Churches hold and professe for in so doing what doe they else but tacitly charge Heresy upon other Churches whom though in word they acknowledge for their Brethren yet they hereby show that in their hearts they much disapprove and dislike them Lastly unlesse the publike Confessions of Churches be cnofined to such Points onely as are fundamentall and generally received by all the Reformed Churches this inconvenience must of necessity follow thereupon that many learned pious and peaceable Ministers shall be driven out disenabled from exercising the Ministery in those Churches wherein they live But if any man doubt whether or no such men may lawfully entertaine a holy and spirituall Communion one with another in the same Church who yet agree not amongst themselves in all Points of Divinity this as I conceive is a matter out of all doubt and question For as touching that blessed Communion which is betwixt Christians at the receiving of the Lord's Supper it consist's cheifly in these particulars that by the common bond of the blessed Spirit we are all united to that sole head of the Church Christ Jesus that by the same Spirit and by Faith and Charity we are united amongst our selves and linked together as it were into one body that lastly like men fed at the same table we are all of us nourished up unto eternall life with the same quickning food to wit the body and blood of Christ in all these particulars doe they professe a Communion whosoever approach and are admitted to that holy Table But now as we doe not by this mutuall Communion professe our selves to have attained all of us either to perfection or to an equall measure of knowledge in Divinity so neither doe we hereby professe that there is an absolute and exact agreement amongst us about all Points of Divinity or that we are all of us in one and the same Opinion about all Disputes and Controversies If no Communion could be had amongst Christians but upon such hard termes as these I beleive it would hardly be found betwixt S. Peter and S. Paul certaine I am the Church of Corinth must of necessitie have fallen in peices and in these times of ours there would not easily be found many Divines of note and eminence which could with a safe conscience communicate together at the same holy Sacrament and Supper of our Lord It is therefore the duty of all Church-Governours as being conscious to themselves of the common infirmities of all men both themselves others to take

Christ approve of the Augustane Confession Hierome Zanchy hath a desire to bring in his verdict too (b) I professe saith hee that as often as I had occasion to speake any thing about this Point I did alwaies containe my selfe within the compasse of these three heads the first whereof is that in the Lord's Supper not onely bread and wine but the very body and blood of our Lord is truely offered us by Christ and likewise truely received truely eaten and drunke by us The second but this is done not by the mouth and teeth of our body but by a true and an actuall faith The last that therefore this is done by beleivers onely and by none others Now these heads are taken out of God's word nor are they repugnant to the Augustine Confession These things being so those worthy men have the more reason to be treated by us that besides the said Augustine Confession which was anciently framed and ordained to be the common rule of Faith for all Protestants whereby they might be distinguished from Papists they would not obtrude upon us any other private Opinions of their own to the hinderance of the publike Peace A second Principle of the like nature which even Reason it selfe doth dictate is this that no Antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us But now it is well knowne that Luther to remove out of the way the perill of Idolatry did abolish all (a) worshipping at the celebration of the Eucharist which had formerly been practised and for the same end he abolisht the elevation of the host also that (b) Brentius likewise did with much earnestnesse oppose their Br●●den God for so hee himselfe terme's it lastly that (c) Melanchthon did reject their Bread-worship in the Lord's Supper Those godly and learned men therefore are to be entreated that they would well weigh with themselves whether or no these same abuses which They with so great applause cryed down and abhorred be not for all that the genuine ofspring of that Vbiquity which at this day is maintained by them Thirdly least any man haply should pretend that no whit is to bee 〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of Oecolampadius and Zuinglius they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference Ananias in the ninth of the Acts when first he was warned in a Vision to put his hands upon Saul he was somewhat unwilling to doe it I have heard saith he by many of this man c. but afterwards having better understood the counsell and purpose of God he gladly embrace's him saying Brother Saul the Lord hath sent mee unto thee The very same might have been heretofore observed in the carriage of Luther himselfe towards Zuinglius and Oecolampadius whom at first hee fell upon roughly when he heard that they held there was nothing in the Eucharist save only bare signes and figures but afterwards having further examined their meaning he kindly courteously reacht out the right hand of fellowship unto them After the very same manner did Calvin likewise stand affected towards them as he himselfe confesseth when at my first entrance saith hee into the cleare sun-shine of the Gospell out of Popish darknes I read in Luther how that Oecolampadius and Zuinglius would admit of nothing in the Sacraments but bare and empty figures this I confesse so farre possest me with a prejudice against their writings that I refrained a long time from reading them Thus spoke Calvin at that time of those men whom notwithstanding he afterwards had in great love and familiarity with him Why may not then the Saxon Divines be pleased to show themselves Luthers towards us so long as they finde us not inferiour to Oecolampadius and Zuinglius in this Point The third THESIS That this freindly Vnion and Reconcilement we wish for is very necessary for all men whether of a milde or turbulent disposition IT is not my purpose to lash out into Common places wherein much paines might be spent and litle or no benefit got by it It behoves me rather to provide me of such arguments as may not coldly beg and intreat but command and as it were violently compell men to live at peace and unity amongst themselves Neither are there any as you well know fitter for the setling and confirming of such a Communion than are those which are drawne from the common joy or greife the common danger or the common good advantage of both sides There 's not a more evident and infallible signe of a true member of Christ than to compassionate or to have a fellow-feeling one of another which is seene especially in two things first in rejoycing at the hopes of a Reconciliation such as was the Psalmist's joy in that divine acclamation of his at the unity of Brethren ô how good and joyfull a thing it is Secondly a sorrow of heart at so long and wearisome a dissention such as the Jewes expressed by their great thoughts of heart for the divisions of Reuben Schisme growing and getting upon the Church at Corinth the Apostle exhort's them to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perfectly joyned together in the same minde and in the same judgement the word is derived frō {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which amongst Physitions signifies to set right againe such members as are out of joynt The same Apostle that he might compose and setle the mindes of the Philippians ô what a sacred charme doe's he make use of If saith he there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells of mercies fulfill my joy But how may they doe that He goes on that yee be like minded having the same love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being of one accord of one mind I verily beleive that Eloquence her selfe if she had a tongue to speake she could not have spoke more emphatically where each word is a sharp dart peircing and wounding our very hearts and soules I will adde onely that long chaine of Vnities in the same Apostle to the Ephesians one body one spirit one hope one calling one Lord one Faith one Baptisme one God and Father of all all which make for that one thing which he there aime's at to wit that the Ephesians should endeavour to keep the unity of the spirit in the bond of peace As touching the danger we all of us know that the tyranny of the Romish Antichrist hang's over our heads who sweetly sing's to himselfe that blacke and fatall Maxime divide impera set them once at variance and then you may quickly master them or rather by setting them at variance you may confound and tumble them into the pit of hell for the kingdome being once divided Hell it selfe