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	son_n	substance_n	5,324	5	8.7187	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09618	The examinacion of the constaunt martir of Christ, Ioh[a]n Philpot arch diacon of Winchestre at sondry seasons in the tyme of his sore emprisonment, conuented and banted, as in these particular tragedies folowyng, it maye (not only to the christen instruction, but also to the mery recreacion of the indifferent reader) most manifestly appeare. Reade fyrst and than iudge.	Philpot, John, 1516-1555.	1556 (1556)	STC 19892; ESTC S100457	120,727	301

the most enemies of the Gospell I Am amased and do tremble both in body and soule to hear at this daye certen men or rather not men but couered with mannes shape persons of a beastly vnder standing who after so many and manyfolde benefites and graces of our Lorde God and saueour Iesus Christ manyfested to the hole worlde and cōfirmed with so euidēt testimonies of the Patriarches Prophetes and Apostles approued by wōderous signes and vndoubted tokens Rom. 1. Hebr. 1. declared to be both God and Man by the spirite of sanctification the eternall sonne of God with power the very expresse ymage of the substaunce of the father and reuealed vnto vs in these later tymes in the fleshe borne of the sede of Dauid in the which he hath taught vs truely and maruelously finished the mysterie of our saluation and is ascēded in bodye into heauen frō whence his diuinitie abased him selfe for our glorie and sitteth in equall power at the ryght hande of the father in his euerlasting kingdome notwithstanding are not ashamed to robbe this eternal sonne of God our most merciful saueour of his infinite maiestie and to plucke him out of the glorious throne of his vnspeakable deitie O impietie of all others most detestable O infidelitie more terrible then the palpaple darkenes of Egipt O flaming fyrebrandes of hell as I may vse the termes of the Prophet Esay Esa 7. against suche apostatas was it not ynough for you to be greuous vnto men by so manifolde sectes heresies The Arrians haue manye heresies diuiding your selues frō Christes true catholike church as neuer hitherto hath ben hearde of any hereticall segregacion but will also be molest vnto my God the eternall sonne of God What hart maye beare suche blasphemye what eye maye quietly beholde suche an enemye of God What membre of Christ maye alowe in any wyse suche a membre of the deuil What Christian may haue felowship with suche ranke Antichristes Who hauyng the zeale of the glorie of God in his hart can not burst out in teares and lamentacions to heare the immortal glorie of the sonne of God trode vnder the fete by the vyle sede of the serpent whose heade by his eternal Godhead he hath beaten downe Gene. 3 and therfore now lyeth byting at his hele lurking in corners but he shal be crushed in peces vnto eternal woo after he hath spewed out al his venome for brighter is the glorie of our God and Christ than it maye be darkened by al the rowte of the prince of darkenes who dwelleth in the lyght which is vnaprocheable although these dead dogges do take vpon them with their corrupt sight to pearce and vlemishe the same to their owne blinding for euer Yf the good king Ezechias after he had heard the blasphemies that Rabsaces vttred against the liuing Lord tare his royal garmentes in peces in testimony of the sorowe he had cōceyued for the same shall we be stil at the blasphemous barkinges against our Lorde and shewe no token of indignacion for the zeale of his glorie Yf Paule and Barnabas perceyuing the people of Listris Act. 14. to take the honour of God and attributing the same to creatures rent their garmētes in signification that we all shoulde declare by some outwarde meanes the lyke sorowe when we heare or see the lyke blasphemie howe maye we with patience abyde to heare the robberie of the maiestie of our Christes equalitie with God Phil. 2. who as saint Paule witnesseth thought it no robberie to be equal with God what faythful seruaunt can be content to heare his maister blasphemed And yf perchaunce he shewe any iuste angre therfore al honest men do beare with his doyng in that behalfe and can not you good christian brethren and systerne beare with me who for the iuste zeale of the glorie of my God and Christ beyng blasphemed by an arrogaunt ignoraunt and obstinatlye blinded Arrian makyng hym selfe equal with Christ sayeng the God was none otherwise in Christ thā God was with him makyng him but a creature as he was hym selfe vaunting to be without synne as wel as Christ dyd spit on him The cause why I did spit Partly in declaracion of that sorowe which I had to heare suche a proude blasphemour of our saueour as also to signifie vnto other there present whom he went about to peruert that he was a person to be abhorred of al christians and not to be companied with al. Yf this my fact seme to some that iudge not al thinges according to the spirit of God vncharitablye Yet let them knowe that God who is charitie allowed the same Luke 12. For it is written in the Gospel that Christ came not to set vs at peace with men in the earth but at diuision and that is for his cause and truthe And who so euer wil not abide with Christes churche in the truthe we ought not to shewe the pointes of charitie vnto any suche Math. 12.18 but to take him as an heathen and a publicane Yf any man sayeth S. Iohn̄ bring not vnto you this doctrine which I haue taught you saye not God spede 2. Ioh. 1. vnto him for who so sayeth God spede vnto suche a one is partaker of his euel doinges Consider you therfore that haue loue and felowship wit suche that the same dampnacion shal fal vpon you therfore as is dewe to wicked heretikes God wil haue vs to put a difference betwixt the cleane vncleane 2. Cor. 6. and to touche no vncleane persones but to go out from them And what is more vncleane than infidelitie who is a greater infidele thā the Arrian who spoyleth his redemer of his honour and maketh him but a creature What felowship is there betwene light and darkenes what concord can ther be betwene Christ Belial Neuer was there more abominable Belials than this Arrians be The ignoraunt Belials worshipped the creatures for the creatour But these peruerse Arrians do worship Christ who is the creatour of al thīges Gal. 1. Rom. 9. 1. Ioh. 5. by whom as S. Paule testifieth both in heauen and in earth al thinges visible and inuisible were made who is God blessed for euer and as S. Iohn̄ witnesseth very God and lyfe euerlasting but as a creature lyke vnto themselues what christiā tonge may cal him to be a good man that denyeth Christ to be the author and worker of al goodnes as the Arrian dothe Wo be vnto them sayeth the prophete that call euil good and good euel Iudge therfore vprightly ye children of men condempne not the iuste for the vnrighteous sake neyther by any meanes seme to allowe either in worde or dede the wicked who saye ther is no God Iohan. 5. for they that honour not the sonne honour not the father and he that hathe not the sōne hath not the father Iohan. 14 And yf we beleue in God we must also beleue in Christ for the

father he be one And none in the spirite of God can deuide Christ frō the substaunce of God the father onles a natural sonne may be of an other substaūce than his father which nature dothe abhorre Who can abyde the eternall generacion of the sonne of God to be denied synce it is written of him his generacion who shal be able to declare Esa 53. Is ther any true christiā hart that grudged not at suche faythles blasphemours Can the eye eare tongue or the other senses of the body be cōtent to heare their creatour blasphemed not repyned should not the mouth declare the zeale of his maker by spittyng on him that depraueth his diuine maiestie which was is and shal be God for euer Apoc. 3. Yf God as it is mencioned in the Apocalipse wil spew ypocrites out of his mouthe suche as he neither hotte nor colde in his worde why maye not than a man of God spitte on hym that is worsse than an hipocrite enemye to the godhead manifested in the blessed Trinitie which wil in no wyse be persuaded to the cōtrarie Iohan. 2. Yf Christ with a whippe droue out the of temple suche as were prophaners therof ought not the seruaūt of God by some lyke outwarde significacion reproue the villanie of those as go about to take awaye the glorie of him that was the buylder of the tēple Yf there were as muche zeale in men of the truth as there is talkatiue knowlege they would neuer be offended with that which is done in the reproche and cōdemnacion of frowarde vngodlye men whome nothing can please but singularities and diuisions from the churche of Christ which ought to be the mother and mystres of vs al to leade vs Gala. 4. into al true knowledge of the worde of God and not ymagine by ignoraūce takyng the word of God dayly an other Gospel and an other Christ as euery sect dothe separating thē selues frō Christes spouse which is the same that is the accōplishement of truthe Ephe. 1. hitherto neuer knewe O insatiable curiositie O arrogaunt selfe loue the original of al these heresies O pestilent canker of thyne owne saluacion O Arrian the ryght inheritour to Lucifer Esay 14. that would exalte his seate and be lyke to the hyghest whose fal shal be lyke where the synne is equal Yf God dyd hyghly allowe the minister of Ephesus Apoca. 2. for that he could in no wise abyde such as said they were Apostles and were not indede howe maye any laye vncharitablenes vnto me which for the loue of my swete Christ do abhorre al phantastical Arrians in suche sorte as al men ought to do that loue the sonne of God vnfaynedly Yf Moses be cōmended by the scriptures Act. 8. for strykyng an Egiptian that dyd iniurie to one of the people of God howe may he iustly be blamed which dyd spit at him that doth suche iniurie and sacrilege to the sonne of God as to plucke him from his eternal and propre godhead was there euer creature so vnkynde was there euer man so temerarious to stryue against the glory of his glorifier was there euer heretike so bolde and impudent as the Arrian is that durst take frō the sōne of God the glorie which he had with the father frō the beginning Yf Christ be the beginning Apoca. 1. ending of all thing as he testifyeth him self to S. Iohn how may he be but a creature like vnto others who may dissemble such blasphemy that hath any sparke of the spirite of God who may heare with patience the right wayes of the Lorde peruerted by these deuilishe holi Arriās hold his peace A lyuely fayth is not dōme but is alwayes ready to resist the gainesayers as Dauid sayth I haue beleued therfore I haue spoken Speake than you that haue tonges to prayse confesse against these Arriās exalte your voice lyke a trompet that the simple people maye beware of their Pharisaical venome and be not deceaued as now many are vnwares of simplicitie Suffre them not to passe by you vnpointed at yea yf they be so stonte that they will not ceasse to speake against God our saueour and Christ as they are al newe baptised enemies therto refraine not to spit at suche inordidate swyne as are not ashamed to tread vnder their fete the precious godhead of our saueour Iesus Christ Our God is a gelous God and requireth vs to be zelous in his cause Yf we can not abyde our owne name to be euel spoken of without great indignacion shall we be quiet to heare the name of our God defaced and not declare any signe of wrath against thē It is writtē be angry and synne not A man than maye shewe tokens of angre in a cause which he ought to defende without breache of charitie The prophet Dauid sayeth shal I not hate them O Lorde that hate thee Psal 138. vpon thyne ennemyes shall I not be wrathful I wil hate them with a perfect hatred they are become myne enemyes Aaron bycause he was not more zelous in goddes cause whan he perceiued the people bent to ydolatry entred not into the lande of promyse God loueth not luke warme souidiars in the batel of fayth but suche as be earnest and violent shall inherite his kyngdome Therfore S. Paule biddeth vs to be feruent in spirit you that are to colde in these dayes of the cōntet of the gospel aswel against these arch heretiks as others wherof there be at these daies stered vp by the Deuill an infinite swarme to the ouerthrow of the gospell if it were possible I exhort you not to iudge that euil which God highlie commedeth But rather to pray that God will geue you the lyke zeale to withstande the enemies of the gospel neyther to haue any maner of felowship with these Antichristes whom the deuil hathe shitten out in these dayes to defyle the Gospel which go aboute to teache you any other doctrine The gospel pure in K. Edw. dayes than you haue receyued in kyng Edwardes dayes in the whiche praysed be God al the synceritie of the gospel was reuealed according to the pure vse of the primatiue church and as it is at this present of the trew catholike church allowed through the worlde The spirite of God the holye Goost the thirde persone in Trinitie whom these wicked Arrians do elude and mocke hath taught the church according to Christes promise al truth and shal we nowe receyue an other vaine spirite whome the holy fathers neuer knewe Trye the spirites of mē by goddes worde and by the interpretacion of the primatiue churche who had promyse of Christ to receyue by the cōming of the holy goost the true vnderstanding of al that he had spokē and taught after the which we haue ben truely taught to beleue three persones in one deitie God the father frō whom and God the sonne by whom God the holy Goost in whō al

Phil. Yes I haue sufficient scripture for the profe of that I haue sayd For the fyrst it is writtē of Christ in the psalmes Diminuisti cum Paulominus ab angelis Thou hast made hym a litel lesser then angelles It is the fyftē spalme begynning Celi enarrant And there I misrekened wherwithall my lorde toke me London It is in Domine Dominus noster Ye maye see my lordes how well this man is vsed to saye his matyns Phil. Though I say not matyns in suche order as your lordship meaneth yet I remember of olde that Domine Dominus noster Celi enarrant be not far a sūdre And albeit I misnamed the spalme it is no ꝓiudice to the truth of that I haue proued London What saye you then to the seconde scripture how couple you that by the worde to the other Phil. The text it selfe declareth that not withstāding Christ did abase hym selfe in our humain nature yet is he stil one in deitie with the father And this S. Paule to the Hebrues doth more at large set furthe And as I haue by the scriptures ioyned these two scriptures together so am I hable to do in al other articles of fayth which we ought to beleue by the manifest worde of God to expounde them London How can that be seyng S. Paule sayth that the letter kylleth but it is the spirit that gyueth life Phil. S Paule meaneth not that the worde of God written in it selfe kylleth which ys the word of lyfe and the faythful testimony of the Lorde But that the worde ys vnprofitable and kylleth him that is voyde of the spirite of God although he be the wysest man of the worlde And therfore S. Paule sayed that the gospel to some was a fauour of lyfe vnto lyfe and to some other a sauour of death vnto death Also an example herof we haue in the syxt of Iohn who hearing the worde of God without the spirite were offended therby Wherfore Christ sayd the fleshe profiteth nothing it is the spirite that quickneth London What do you vnderstād that of S. Paule and of S. Iohn so Phil. Yt is not myne owne interpretacion it is agreable to the worde in other places And I haue learned the same of aunciēt fathers interpreting it likewise And to the Corinthians it is written Animalis homo non percipit ea que sunt spiritus Dei Spiritualis dijudica● omnia The natural man perceyueth not the thinges that be of the spirite of God But the spiritual man which is indued with the spirite iudgeth al thinges London You se my lordes that this mā will haue but his owne minde and wil wilfully cast away him selfe I am sory for hym Phil. The wordes that I haue spoken be not of myne but of the gospel wheron I ought to stand And yf you my lorde of London can bring better auctoritie for the fayth you woulde drawe me vnto then that which I stande vpon I will gladlye heare the same by you or by any other in this realme Wherfore I kneling downe besought the lordes to be good vnto me a poore gentlemā that would fayne lyue in the world yf I might to testifie as you haue heard me to saye this daye that yf any man can approue that I ought to be of any other manner of fayth then that which I now am and can proue the same sufficientlye I wil be neither willfull neyther desperat as my lorde of london would make you beleue me to be Ryche What contreiman be you are you of me Phylpots of Hampshere Phil. Yea my lord I was syr Peter Philpots sonne of Hampshere Ryche He is my nere kinseman wherfore I am the more sorie for hym phil I thanke your lordship that it pleased you to chalenge kinred of a pore prisoner Ryche In faith I would go a hundreth miles on my bare fete to do you good Chamber He maye do wel ynough yf he list S. Iohn Master Philpot you are my contreiman and I would be glad you should do well Riche You sayd euen now that you would desyre to mayntayne your belef before ten of the best of this realme You did not wel to compare with the nobilitie of the realme But what yf you haue ten of the best of the realme to heare you wil you be tried by thē Phil. My lorde your lordship mistaketh me to thinke that I chalenge ten of the best of the nobilitie in this realme it was no part of my mynd But I ment of the best learned on the contrarie syde Ryche Wel I take your meanīg What yf meanes be made to the Quenes maiestie that you shall haue your request Wil you be iudged by them Phil. My lord it is not mete that a mā should be iudged by his aduersaries Ryche By whom then woulde you be iudged phil I will make your honors iudges that shal be hearers of vs. Ryche I dare be bould to procure for you of the Quenes maiestie that you shall haue ten learned men to reason with you and twentye or fourtie of the nobilitie to heare so you will ꝓmise to abide their iudgement How saye you wil you promise here afore my lordes so to do Phil. I wil be contented to be iudged by them Ryche Yea but you will not ꝓmise to agree to their iudgement Phil. There be causes whye I maye not so do onles I were sure they would iudge according to the worde of God Ryche O I perceyue you wil haue no man iudge but your selfe and thinke your selfe wyser then all the learned men of this realme phil My lorde I seke not to be myne owne iudge but am content to be iudged by other so that the ordre of iudgement in maters of religion be kepte that was in the primatiue churche whyche is fyrst that Goddes will by his worde was sought thervnto bothe the spiritualtie and temporaltye gathered together gaue their consents and iudgement And suche kynde of iudgement I wil stande to London My lordes he would make you beleue that he were profoundly sene in auncient writers of the iudgementes of the primatiue churche and ther was neuer no suche maner of iudgement vsed as he nowe talketh of Phil. In the epistles of S. Ciprian I am hable to shewe it you London A I tel you there is no suche thing fet me Cyprian hither Phil. You shal fynde it otherwyse when the boke commeth And doctor Chadsey his chapleyne whome he appointed to fet his boke whistered the bishop in his eare and fet not the boke by lyklyhode that he should haue susteyned the reproche therof yf the boke had ben fette Wel my lorde ꝙ I maister doctor knoweth it is so or elles he would haue fet the boke ere this Ryche You would haue non other iudge I see but the worde Phil. Yeas my lorde I wyl be tried by the worde and by suche as wil iudge according to the worde As for an exāple yf ther were a controuersy betwyxt your lordship and an