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	truth_n	worship_v	16,055	5	9.8540	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69095	The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 3	Abbot, Robert, 1560-1618.	1609 (1609)	STC 50.5; ESTC S100538	452,861	494

the Prophet complaineth c Esa 29.13 Their feare towards me is taught by the precepts of men His excuse of these carnall rites and ceremonies is false for contrary to that that he saith they are infinite in number and a great number of them apish and rediculous in vse not fit to stirre vp and cherish deuotion but rather to busie and intangle the senses of the body and thereby to sequester and extinguish the deuotion of the mind S. Austine complained in his time that d Aug. ep 119. Tam multis praesumptionib sic plena sunt omnia c. Quamuis nequ● hoc inueniri possit quomodo contra fidem veniant ipsam tamen religionem quam paucissimis manifestissimis celebrationum sacramentis miserecordia dei liberam esse voluit seruilibus oneribus premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint tamen legalibus sarcinis non humanis praesumptionibus subijciuntur all was so full of humane presumptions and that albeit it could not be found how they were against the faith yet the religion which the mercy of God would haue free with a very few and those most manifest mysteries and Sacraments was thereby clogged with seruile burdens so that the condition of the Iewes was more tolerable who though they knew not the time of liberty yet were subiect not to the presumptions of men but to the burdens of Gods law What would he say if he were now aliue to see Durands Rationale diuinorum and those infinite presumptions wherewith Popish superstition hath clogged and oppressed the Church Of which some are preposterous imitations of the Leuiticall and Iewish ceremonies other taken from the abhominations of heathenish Idoll-seruice a thing so plaine as that M. Bishop denieth not but that they vsed some such like indeed the same onely he setteth vpon them a false colour of being deuised by the inspiration of the holy Ghost not knowing Chrysostomes rule that e Chrysost de sanct orando spiritu Ex quo non legit haec scripta sed ex se ipso loquitur manifestum est quòd non habet sp sanct because they read not these things written but speake of themselues it is manifest that they haue not the holy Ghost We be no spirits he saith but yet he should know that the true worshippers leauing f Gal. 4.9 beggerly rudiments g Heb 9.10 carnall rites should h Ioh. 4.24 worship the Father inspirit and truth Whereas he alleageth that the life and vertue of bodily ceremonies proceedeth from the spirit he saith nothing but what was true and necessarily required in the Iewish seruice and therefore may as well be pleaded for the continuance of their ceremonies as for the excusing of others deuised in steed of them To that that M. Perkins saith that they giue the same worship to Saints that they doe to God he answereth that that is a stale iest which long since hath lost all his grace but he should haue told vs that they themselues haue long since lost all grace by mainteining such filtherie and abhomination in the Church Bodin telleth vs that i Bodin method h. c. 5. A plerisque in Italia Gallia Narbonensi ardentiore voto certe maiore metu colitur D. Antonius quàm deus immort●lis in Italy and a part of France that which is called Narbonensis S. Antony is commonly worshipped with greater deuotion and feare then almighty God Lud. Vi●es saith that k Lud. Viues in Aug. de ciu dei l. 8. ca. 27. Multi Christiani diuos diuasque non alitèr venerantur quàm deum nec video in multis quod sit dis●i●men inter eor●●opinionem de sanctis id q●od gentiles putabant de suis dijs many Christians he was loth to say how many doe no otherwise worship the Saints then as God himselfe and in many saith he I see not what difference there is betweene their opinion of the Saints and that which the heathens deemed of their Gods Yea Bellarmine confesseth that l Bellarm. de sanct beatitud lib. 1. cap. 12. Omnes ferè actus exteriores communes sunt omni adorationi in a maner all their outward worshippes he might haue said their inward also are common both to the one and to the other And so we see they pray to the one they pray to the other they kneele to the one they kneele to the other they offer they vow they fast they build Churches and Altars they keepe holy daies they professe trust and confidence both to the one and to the other only forsooth we must thinke that they retaine m Ibid. Latria inclinatio voluntatis cum apprehensione dei c. Dulia inclinatio voluntatis cum apprehensione excellentiae plus quam humanae minùs quàm diuinae an apprehensiue and intellectuall difference betwixt the one and the other As if aman giuing the crowne and roiall honour of the king to a subiect should thinke to discharge himselfe by saying that in his mind for al that he retained a farre higher opinion of the king then of the subiect Which if it acquit not with men surely we should know that the infinite excellency of God aboue all his creatures should be a reason to withhold vs from daring to ioine any creature in any part of communion or felowship with him Your idolatry M. Bishop in this behalfe is so stale as that it is growen extreamely sower and the time will come when you shall see it will be taken for no iest As for your confutations and your answers you should haue made them good before you had boasted of them A wise man would not haue written a latter booke before he had made it appeare that he could defend the former 6. W. BISHOP And for that this crime of Atheisme is the most heynous that can be as contrariwise the true opinion of the God-head and the sincere worship thereof is the most sweete and beautifull flower of religion let vs therefore heere to hold due correspondence with Master PERKINS examine the Protestants dostrine concerning the nature of God and their worship of him that the indifferent Reader comparing iudiciously our two opinions thereof together may embrace that for most pure and true that carrieth the most reuerent and holy conceit thereof For out of all doubt there can be no greater motiue to any deuout soule to like of a religion then to see that it doth deliuer a most sacred doctrine of the Soueraigne Lord of heauen and earth and doth withall most religiously adore and serue him Whereas on the other side there is not a more forcible perswasion to forsake a religion before professed then to be giuē to vnderstand that the Masters of that religion teach many absurde things concerning the Godhead it selfe and do as coldly and as slightly worship God almightie as may be Marke therfore I beseech thee gentle Reader for thy owne soules

himselfe as Cyrill speaketh and to the Father Otherwise how should the Apostle say that f Heb. 9.14 by his eternall spirit he offered himselfe to God If by his eternall spirit then it was not the act of the manhood only or if it were done only by the manhood it could not be said to be done by his eternall spirit But this matter is briefely resolued by Cyrill who amongst other propositions set downe against the Nestorian Heretikes and their fauorites setteth downe this g Ibid. Pontificem Apostolum confessionis nostrae factum esse Christum diuina dicit scriptura obtulisseque se pro nobis in odorem suauitatis deo ac patri siquis igitur Pontificem Apostolū nostrum factum dicit non ipsum quod ex des est verbum caro homo nobis similis est factum sed vt alium ab ipso proprie seorsim hominem ex muliere c. anathema sit The holy Scripture teacheth that the high Priest and e Cyril vt suprà anathem 10. Non alteri celebrat immolatienis modum sed magis sibi patri Apostle of our profession offered himselfe for a sweet smelling sauour vnto God if any man therefore say that the word which is of God being made flesh and man for vs is not our high Priest and Apostle but as it were another from him properly or seuerally the man borne of woman accursed be he And againe h Ibid anath 12. si quis non confitetur verbum dei carne esse passum carne crucifixum mortem carne gustasse primogenitum ex mortuis factum quemadmodum vita est viuificans sicut deus anathema sit If any man doe not confesse that the word suffered in the flesh was crucified in the flesh tasted death in the flesh was made the first borne of the dead according as he is life and giueth life as God accursed be he Whereby he giueth to vnderstand that the person of Christ in the worke of our redemption is not to be diuided but what we beleeue concerning Christ in the flesh we are to beleeue that God did and suffered the same in the flesh not as heereby to attribute to the word in it selfe either suffering or death but to signifie that it was the act of whole Christ both God and man to offer himselfe by suffering in that nature wherein he was capable of suffering And surely by that whole disputation of Cyrill approoued by the Ephesine Councell and inserted into it it most plainely appeareth that that parting of the Godhead and the manhood whereby Christ is made our high priest and Mediatour only according to his manhood sauoureth more strongly of the heresie of Nestorius than they would haue it seeme that are the defenders of it Certaine it is that Bellarmine in that point affirmeth nothing that was not acknowledged by Theodoret and those other party-Nestorians against whom Cyrill there disputeth and his arguments and reasons make as much against him and the Councell as they doe against vs. And as for those things which M. Bishop here vrgeth that to be a Mediatour is to be a suppliant and that to pray and to offer sacrifice is to acknowledge him to whom he so doth to be his better and that something lieth in his power to doe which the other of himselfe cannot doe but by sute must obteine of him these are in effect but the weapons of those Nestorians of the Arians the one seeking thereby to dissolue the vnion of the person of Christ the other to destroy the Godhead of Christ But let him take the answers that Cyril giueth to such obiections i Cyril vt supra Anath 11. Dicet quispiam parum indignum esse deo verbo plorare mortem timere poculum deprecari pontificem esse Vtique sic dix er●m ego ipse quòd eminentiae diuinae naturae ac gloriae parua sunt haec sed in his contemplabimur paupertatem quam pro nobis sponte tulit Quando tibi molesta videtur ignobilitas ista exinanitionis admirare magis dilectionem filij erga nos Quod tu parum esse dixisti hoc sp●nte fecit propter te Some man will say it is base and vnwoorthy of God to weepe or cry to be afraid of death to pray that the cup may passe from him to be a Priest Verily so say I also that these things are base to the excellency of the diuine nature and glory but in these things wee will behold the pouerty which of his owne accord he tooke vpon him for our sakes If this basenesse of humbling himselfe seeme amisse to thee wonder the rather at the loue of the Sonne towards vs. For that which thou saiest is base that did he for thy sake And againe k Ibid. Incongruum esse dicis deo verbo humanitus sacrficium ministrarepro ●er personam Ergo aufer personam nega constanter factam incarnationem verbi propter quam nominatus est etiam pontif●x Thou saiest it is vnfitting for God the Word according to man to offer sacrifice as touching the person Then take away the person deny flatly that there is any incarnation of the Word by meanes whereof he is also named the high Priest To be short be questioneth with his aduersarie in this sort l Ibid. Quomodo vnitum dicis ei qui exs●mine Dauid est ex deo verbum sisol● qui ex sentine D●uid est Pontificatum attribuis si vera est vnto non duo vtique sunt sed vnas solus ex am●obus intelligitur Christus How dost thou say that the Word which is of God is vnited vnto him that is of the seed of Dauid if thou attribute Priesthood to him onely who is of the seed of Dauid If there be true vnion saith he then there are not two but Christ of both is vnderstood onely one leauing it to be consequent which he afterwards concludeth that m Ibid. in fine Ipsion●ma tribuimus tanqu●m rni we are to attribute all to Christ as one not making him our high Priest as man onely and not as God but acknowledging the whole person God and man to be our high Priest and mediatour vnto God The Arians also as I haue said laboured by the same obiections to ouerthrow the Godhead of Christ That the Son was inferiour to the Father they would prooue for that Christ saith of himselfe that hee came to doe the will of his Father But Athanasius answereth that n Athanas de co essentia patris fi ij c. God fulfilleth the willer desire of them that feare him and yet this is no abasing of him The same they inferred because Christ is brought in o asking or requesting of the Father p Ibid. Affirmat haereticus minorem esse potentem datore si igitur patrem petentem inuerias quid hic respenacas Et nunc Israel quid dominus tuus à te petit c.

well be taken to imply the contrary sounding as Origen expoundeth them d Origen in Mat. tract 35. si possibile est vt sine passione mea illa omnia bona proueniant que per passionē meam prouentura sunt transeat à me passio ista If it be possible that those benefites which shall come by my passion may be effected without it let this cup passe from me But if Christ had at that instant actually and fully weighed the vnremoueablenesse of Gods decree in this behalfe and that it was vnpossible that it should be otherwise how is it likely that he should pray in this sort If it be possible let this cup passe frō me Which is the same as to make him say I know well that it is not possible that this cup should passe from me but if it be possible let it passe so to make an if of that which at once he knoweth to be absolute without if or and. It remaineth therefore true which Caluin saith that oppression of griefe according to sense of nature wrested this if from our Sauour Christ not attending for the instant to the irreuocable decree of God that thus it should be and no otherwise Now in the third point M. Bishop dealeth yet more grossely because hee alleageth that for an assertion which Caluin setteth downe by way of obiection He mooueth the question if the affections of Christ were well and orderly caried how then he correcteth himselfe and subdueth his desire to the obedience of God as if he had gone beyond compasse Surely saith hee there appeareth not in the first request that moderation which we haue spoken of because so much as in him lieth he refuseth and shunneth to doe the office of a Mediatour Now hauing answered the first part of this obiection hee repeateth the latter againe and answereth it e Calu. vt supra siquis excipiat primum motum quem sranari oportuit antequam longiús excurreret non fuisse temperatum ●t decebat respendemus non posse in hac naturae nostrae corruptione perspici affectuum feruorem cum temperie qualis in Christo fuit sed hunc dandū honorem filio dei ne eum aestimemus ex nobis Nam sic in nobis aeftuant omnes carnis affectus vt prosiliant in contumaciam aut saltem aliquid faecis admixtum habeant sic autem metus doloris seruore aestuauit Christ●s ●se tamen continuerit in sua mensura Immò sicuti varij cautus inter se discrepantes ade● 〈◊〉 dissonum habent vt potiùs concinnam suauemque harmoniam conficiant ita in Christo insigne extitie symmetriae exemplar inter dei hominis voluntates vt absque conflictu est repugnantis inter se differant If any man except that the first motion which was to be restrained before it went any further was not of that temper and moderation as it ought to be I answer that in this corruption of nature we cannot see the heate of affection with the due temper thereof as it was in Christ but that we are to giue this honour to the sonne of God that we doe not esteeme him by our selues For all affections of the flesh doe so boile in vs as that they breake foorth to rebellion or at least haue some dregges mingled therewith but Christ was so affected with the feruour both of feare and griefe as that notwithstanding he conteined himselfe within his bounds Yea as notes of song being sundry and different ech from other yet haue no dissonancie or discord but doe make a goodly and pleasant harmony so was there in Christ a notable patterne of concord betwixt the wils of God and man so as that they differed without any conflict or repugnancie betwixt the one and the other In which words when we see how holily Caluin accordeth those differences which through agonie and anguish seemed to bee in Christ so as that though they seemed by his praier to draw backe from that whereto the Father had sent him yet indeed there was nothing in him repugnant to the will of God what euill spirit may we thinke it was that led M. Bishop to report out of the same Caluins obiection that he affirmeth that Christ withstood so much as in him lay and refused to execute the office of a mediatour By this that hath beene said we may discerne what cause there was for Caluin to say that which M. Bishop alleageth out of the other place that Christ was so stricken with feare and so pinched on euery side with perplexed pensiuenesse that hee was forced through these boisterous waues of temptations to waue and fleete too and fro in his praiers and petitions Hee corrupteth Caluins words for Caluin saith nothing of forcing but acknowledgeth the contrary that Christ f Calu. in Ioan. 12.27 fuerunt voluntarij isti in eo affectus quia non coaclus timuit sed timori sponte subiccerat did not feare as being forced to it but because voluntarily he did submit himselfe vnto it and so that other affections were voluntarie in him Neither doth he make Christ to wauer as an vnsetled man doubtfull what to doe but describeth him though by sense of nature tending one way yet by firme and constant obedience subduing all passions of nature and yeelding himselfe another way And doe not M. Bishops eies see him in this sort fleeting too and fro By sense and affection of nature he saith Father saue me from this houre and yet by obedience he addeth But therefore came I into this houre By sense of nature he saith Father if it be possible let this cup passe from me but by obedience hee yeeldeth Neuerthelesse not what I will but what thou wilt bee done Now though this be as cleere as the light yet this wisard like the dogge barking at the Moone crieth out Is not this pitifull impietie and so bewraying his owne pitifull folly hee goeth on to tell vs how all this agonie came to passe And first he telleth vs that Christ of set purpose tooke that feare vpon him and most willingly suffered that bloudie agonie But this is none of M. Bishops note he borrowed it of Caluin for Caluin saith as much as wee haue seene before onely let it be remembred that heere hee acknowledgeth that Christ did feare Then he telleth vs that Christ caused to himselfe that bloody agony and conflict by representing vnto himselfe the shame and paine of his dolorous passion But when we see the martyrs with so admirable patience and resolution to haue endured so exquisit tortures and farre beyond the bodily sufferings of Christ can wee imagine that the very conceit of his passions could driue Christ himselfe into so great anguish and perplexity as in the Gospell is described And what did Christ neuer before represent vnto himselfe the dolours of his passion not when he so often forewarned his Disciples thereof not when g Luk 9.31 Moses and Elias talked with

Priest is q Mal. 2.7 the messenger of the Lord of hosts The Priest though he be by calling the messenger of the Lord yet sometimes neglecteth his calling and forbeareth to doe the message wherewith hee is sent and so the church though by duty it be the pillar and ground of truth appointed to vphold and maintaine the same yet sometimes forgetteth this duery and followeth lies in stead of truth For as the church is now so hath it euer beene from the beginning the pillar and ground of truth and yet we finde that very often the church of the Iewes in the time of the Iudges and vnder the wicked Kings of Iudah and Israel did forsake t Mal. 2.6 the law of truth which God had giuen vnto them went a whooring after strange and false gods and many waies prouoked him by their abominations For no longer doth the church continue to be as it ought to be the pillar and ground of truth than it continueth built vpon the foundations of truth ſ Eph. 2.20 vpon the foundations of the Apostles and Prophets as Saint Paul speaketh t Ambros in Eph. 2. Hoc est supra nouum vetus teslamentum collocati that is vpon the new and old Testament as Ambrose expoundeth it If it once go awry from those foundations truth falleth to the ground and it becommeth a pillar and fortresse of errour and vntruth Thus hath it come to passe in M. Bishops church of Rome which in her pride hath cast off the yoke which she at first tooke vpon her and hath magnified herselfe to be a Queene to giue lawes of her owne in stead of the lawes of Iesus Christ Shee is indeede by duety as all other churches are a pillar and ground of truth but being become the minion of Antichrist and prostituted to his adulterous desires shee hath learned for his sake and for her owne sake by him u 1. Tim. 4.2 to speake lies in hypocrisie and x 2. Pet. 2.3 through couetousnesse with feined words to make merchandise of y Reu. 18.13 the soules of men All which hypocrisie and feined words shee fairly gloseth and cōmendeth to men with this perswasion that she can not erre because she hath a promise of Christ to be alwaies directed and guided by his spirit into all trueth But where hath Christ made any such promise to the Church of Rome Whom and how the spirit of Christ leadeth into all truth Wee read that Christ said to his Apostles z Ioh. 16.13 When he is come which is the spirit of truth he will lead you into all trueth and wee beleeue that what hee spake to his Apostles he intended to the whole Church and to all the faithfull but neither doe we reade nor haue any cause to beleeue that Christ therein intended any thing in speciall to the church of Rome neither did euer any ancient Father or Councell gather any such thing out of those words And surely no otherwise doe they alleage this Scripture for themselues than the Manichees did for themselues and the Montanists for themselues For as the Manichees alleaging these words to colour their heresies against the Scripture appropriated the spirit of truth here spoken of to their Patriarch a August cont Faust Manich. lib. 32. cap. 17. Dicere soletis Ipse vos inducet in omnem veritatem c. de vestro Manichao esse praedictum Manicheus and the Montanistes in like sort to b Tertull. de Veland virginib sub initio Montanus as if in them and by them the spirit should direct the Church into all truth Euen so the Papists howsoeuer they talke of the Church directed by the spirit yet doe indeed put ouer the Church to the Pope placing the residence of the spirit in him that he may bee to the Church the infallible oracle of all truth In which fancie if they will expect to haue more credit than those heretikes had they must bring better warrant for themselues than those heretikes did But because they can bring vs none therefore we reiect them all alike as coseners and deceiuers of the Church pretending the spirit of truth for the maintenance of lies and claiming that credit to be giuen to an vsurping wretch which our Sauiour reserueth as proper to the holy Ghost The promise of the spirit as I said before belongeth to all the faithfull and of them all S. Iohn saith c 1 Ioh. 2.27 The anointing which yee haue receiued of him that is saith Austin d August in 1. Ioan. tract 4. Eadem vnctio id est ipse spiritus domini the spirit of the Lord teacheth you of all things Albeit when it is said all things and all truth we are not to vnderstand absolutely all for the spirit doth not teach vs to know e Idem in actis cum Felice Manich. lib. 1. cap. 10. Si hanc doctrinam putas ad illam veritatem pertinere c. interrogo te qunt sint stellae Ibid. Ego tibi possum dicere ea quae pertinent ad doctrinam Christianam how many starres there be as Austin opposeth to Felix the Manichee but he teacheth all things belonging to the doctrine of Christ as the same Austin there expoundeth Yea and yet further he excepteth by the words of the Apostle f Idem cap. 11. Dicebat Apostolus Ex parte scimus c. quia in i st a vita homo cum est non potest assequi omnia sed ex parte assequitur in hac vita ipse autem spiritus qui ex parte docet in hac vita post hanc vitam introducet in omnem veritatem Vide eund in Ioan. tract 96. We know in part and we prophecie in part that whilest a man is in this life he cannot attaine to all things but attaineth onely in part but the holy Ghost saith he which in this life teacheth in part shall after this life bring vs into all truth Hee therefore giueth vs to vnderstand that notwithstanding this promise of the spirit of truth it is incident to them to whom the same appertaineth to be ignorant in this life of many truthes to be subiect to mistaking and errour albeit the same spirit faileth not to enlighten them to that necessary truth which serueth for introduction finally to all truth And heerein the Apostle comforteth vs that g Phil. 3.15 that if any man be otherwise minded than is right God will reueale the same to him so long as in that whereunto we are come we proceed by one rule that we may minde one thing But wee are specially to note the reason which our Sauiour addeth to the words alleaged When he is come which is the spirit of truth he will leade you into all truth for he shall not speake of himselfe but whatsoeuer he shall beare shall he speake meaning thereby the same that he hath before said h Ioh. 14.26 He shall teach you all things