Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fear_n	lord_n	wisdom_n	5,389	5	6.9425	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45277	A Christian vindication of truth against errour concerning these controversies, 1. Of sinners prayers, 2. Of priests marriage, 3. Of purgatory, 4. Of the second commandment and images, 5. Of praying to saints and angels, 6. Of justification by faith, 7. Of Christs new testament or covenant / by Edw. Hide ...	Hyde, Edward, 1607-1659.	1659 (1659)	Wing H3864; ESTC R37927	226,933	558

Doctrines of corruption in themselves of contestation in their Champions who contest more about these weeds for they are not so good as Mint or Comin that they might be called Herbs then about the best and choicest Flowers of Paradise As the zeal of Truth hath enlarged my answer to these Exceptions so the Power of Truth I hope will defend it How ever I have certainly done my best concerning these particular controversies between our Church and that of Rome to let the world know That those men are swayed by little Truth and less Conscience who seek to turn the unworthy suppression of the true to the more unworthy advancement of the false Religion And I have been the more Zealous and the more copious for their sakes who may be tottering to the Popish Religion because they have lately been discountenanced and discouraged if not persecuted and opposed in their own And in all these my poor endeavours I have had an eye to my last account That setting aside my infirmities and imperfections I might be able to say with the man which had the Inkhorn by his side Ezech. 9. 11. I have done as thou hast commanded me For I have not wittingly nor willingly deviated either from Gods Word or from Gods Church But have as near as I could followed in my doctrine that rule of the Holy Spirit Prov. 9. 10. Principium sapientiae timor Domini scientia sanctorum Prudentia The fear of the Lord is the beginning of wisdom And the knowledge of the Saints is understanding which I look on as a short but a full summe of all the instructions that belong to a Christian Divine requiring him to Teach nothing else but true Religion towards God and true Communion with his Saints or with his Church And what I have laboured to follow in my doctrine I cannot but follow in my Devotion Beseeching Almighty God to keep me and all good Christians especially his Ministers in the Religion of his Word and in the Communion of his Church And with this prayer I conclude my self Your Brother and Servant in our common Saviour E. H. Errata PAge 5. line 20. r. viventes p. 10. l. 25. r. Her p. 14. l. 6. r. seasons p. 23. l. 20. r. Exemplo p. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l. 2. r. distinction p. 28. l. penult r. 858. p. 52. l. 1. r. Asserit p. 52. l. 25. r. Punishments p. 60. l. 25. r. Philetus p. 62. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. l. 25. r. censu p. 72. l 8. r. man p. 73. l. antepenult r. Animam p 85. l. 18. r. Assert Purgatory p. 96. l. 6. r. benefit p. 100. l. 20 21. r. what we have not heard p. 102. l. 24. r. To prove either p. 104. l. ult r. inference p. 111. l. 14. r. Contradictions p. 116. l. 14. r. Bachon p. 117. l. 10. r. usually do p. 132. in 4. Exc. l. 6. r. Possibly p. 142. l. 18. r. Souls p. 149. l. ult add perfect p. 178. l. 2●… r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 183. l. 26. r. But I answer p. 202. l. 5. r. Commoretur p. 218. l. 2. r. Anablatha p. 219 l. 1. r. Knot p. 223 l. 17. r. Tharasius p. 234. l. 17. r. greatest p. 239. l. 19. r. Three p. 242. l. 26 r. Fable p. 250 l. 3. r. Offices p. 234. l. 19. r. praise p. 265. l. 26. r. Subjects p 280. l 24. r. severe p. 283. l. 16. r. himself p. 289. l. 5. 6. dele to him p. 289. l. 18. r. commanded p. 300. l. ult r. that p. 311. l. 3. r. then p. 316. l. 19. r. Being p. 319. l. 25. r. may p. 328. l. ult r. commanded p. 331. l. 23. r. done p. 338. l. antepenult r. Baronii p. 340. l. 10. r. true p. 344. l. 24. 25. r. self p. 351. l. 14. r. At. p. 360. l. antep after shall be justified add concerns rather our condemnation then justification p. 369. l. 6. r. man p. 372. l. 6 r. this p. 372. l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 373. l. 13. r. greater p. 375. l. 23. r. that p. 386. l. 20. r. sc. by p. 399. l. 3. dele or else p. 404. l. 2. r. or a faith wor●…ing p. 413. l. 12. r. infinitely p 414. l. 19. r. man p. 421. l. antepen r. men p 437. l. 16. r. Abrahae p. 445. l. 17. r. men p. 454. l. 8. r. or p 467. l. 18. r. Arme. p. 470. l. 11. r. absolve from p. 471. l. 1 r. work p 522. l. antepen r. mistrust p. 525. l ult r. commands CAP. I. Of Sinners Prayers SInning and Praying are not consistent together God heareth not Sinners rejected by Saint Augustine as no true Proposition yet admitted by Aquinas The one taking Sinners for those under the Infection the other for those under the Dominion of sin But it is known to be true by the Principles of Reason much more of Religion and is more fully explained in the Old then in the New Testament 2. God heareth not sinners as sinners but as Penitents is rather an Exception then an Exposition of this Generall Rule for sinners as sinners do not Pray and God heareth the Sin not the Prayer when he heareth in Anger 3. God heareth not the Prayers of naturall men as such for so they are sinners and though they may have good Desires yet not good Prayers 4. That Christians only can Pray and that their prayers are heard only through Christs intercession are Two Doctrines taught by Christ and by his Catholick Church The first Exception PArt 1. chap. 2. sect 1. p. 35. You alledge the saying of the born blind man God heareth not sinners John 9. 31. To which you say Saint Augustine makes rather an Exception then an Exposition He indeed takes exception to the man for the reason you there alledge yet me thinks he gives a full satisfactory exposition of his words I have not his works but I find in Maldonat upon this place these words cited out of his Tract 44. Si Deus peccatores ●…on audiret frustraille Publicanus oculos in terram dimittens pectus suum percutiens diceret Deus propitius esto mihi peccatori I find also in Valentia commenting upon that 16. Article of S. Tho. Aquinas which you approve of Tom. 3. disp 6. qu. 6. punct 6. these words cited out of his Tract 73. Metuendum est ne multa Deus quae poss●…t non dare propitius detiratus Out of these very words of Saint Augustine Saint Thomas in that Art 16. resolves this question Utrum p●…ccatores orando impetrant aliquid à Deo In two conc●…usions I have only his Compendium by Ludovicus Carbo Concl. 1. Orationem peccatoris ex bono naturae desiderio procedentem Deus audit ex misericordia Ita Aug. docet Publicanus alias frustra orasset Concl. 2. Quando Peccator orando petit aliquid ut peccator

are there joyned in one but also to the third Commandement and we think it very unjust that a few Italian Bishops and Priests should endeavour to lay those sins upon the Catholick Church which they ought to lay to and upon their own consciences because they have not only suffered but also maintained them in their own Churches For it is not crying out Templum Domini Templum Domini the Temple of the Lord the Temple of the Lord that can acquit us from any act of sin against the Lord 'T is not the noise of Gods Church in our ears can expell the knowledge or fear of Gods Commandements out of our hearts God hath entrusted his Church with the Keeping not with the Making of Religion she is the Guide to it and in it not the Author of it That Power and Trust he communicated only to his Son and to his Holy Spirit because indeed it was incommunicable to any other For who can know the mind of God but God who can declare the council of his heart ●…ut only he that came out of his b●…m Shall not God have that privile●…e over his servants which men have ov●…r theirs to prescribe the way and 〈◊〉 of his own service or ●…all we al●…ow that disorder in Gods Family which we will not admit into our own There was no King in Israel when every man did that which was right in his own eyes Jud. 17. 6. If the Church may do what she pleaseth in matters of Religion 't is either because there is no King in Gods Israel or because Truth and Righteousness are not the establishment of his Kingdom For Truth and Righteousness come not from man but from God and therefore none can be the author of Religion but only God since that is nothing else but Truth and Righteousness Truth in Articles of Faith Righteousness in duties of life Truth in what we are bound to believe Righteousness in what we are bound to practise Therefore 't is vain to set up the Church which is only the Judge against the Law which is the Rule of Righteousness For we can go to the Church only for the Practice but we 〈◊〉 go to the Law for the Purity of Religion The question is here concerning the Purity of Religion 〈◊〉 〈◊〉 of Saints be not 〈◊〉 〈◊〉 Law of God but the 〈◊〉 is made only concerning the Practice 〈◊〉 Religion for they tell us it was alwayes used in the Catholick Church We look upon this answer as faulty for its impertinency because the question is matter of Right but the answer is matter of Fact and much more faulty for its Calumny because the Romanists thereby so labour to excuse their own as to accuse the Catholick Church For 't is plain that Christ and his Apostles never used it and we must look upon him as the Head upon them as the chief members of the Catholick Church since we can have no Catholick Church without them that is which doth not persist in their doctrine nor continue in their Communion And 't is as plain that no particular Church since them can justify the using it and consequently t is unjust as well as untrue to ascribe the use of it to the Catholick Church although it hath of late years been used in some particular Churches For even Nicephorus himself saith expresly Hest. Eccl. lib. 15. cap. 28. ad finem That Petrus Crapheus who lived neer 500 years after Christ was the first that brought the Invocation of the blessed Virgin into the prayers of the Church and doubtless she was invocated before the other Saints who is now and hath been for some ages so much invocated above them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in precatione omni Dei genitrix nominaretur divinum ejus nomen invocaretur That this Invocation was not till then in any Church is a clear proof it was not of the Apostolick and therefore though it hath been since in some Churches cannot be a proof that it is of the Catholick Church For the Apostolick the Catholick are not two Churches But let us suppose which we may not grant that the Catholick Church as far as 't is visible hath of late years used it yet that is not a sufficient ground for us still to continue the use of it For we are to serve God not out of Custome but out of Conscience and therefore in vain do any pretend Custome in Gods service against Conscience in vain do any alledge the Churches usage which calls for Custome against Gods Law which calls for Conscience If an Angel from Heaven preach any other Gospel then what ye have received let him be accursed saith St. Paul Gal. 1. 8. The same reason is for the Law received in the Old as for the Gospel received in the New Testament Gods truth and righteousness are above the Church Triumphant in heaven much more above the Church militant on Earth not that either Church hath opposed or will oppose them for the Church of the living God is the pillar and ground of the Truth 1 Tim. 3. 15. but that they are above the Churches opposition For no creature can be to it ●…eli the rule of working no more then the cause of being and therefore its work of righteousness cannot depend upon its own but upon its makers will And Religion being the principal work of Righteousness cannot depend upon the will of the Church but upon the will of God This sublime truth is admirably delivered by the master of subtilties and sublimites Scotus in 1. lib. sent dist 44. in these words In omni liberè agente quod potest agere secundum praeter vel contra dictamen legis rectae est distinguere potentiam ordinatam absolutam Ordinata quidem conformiter agendo legi rectae absoluta verò agendo praeter illam legem vel contra eam sic dicunt Juristae aliquis potest facere de facto hoc est de poten tiâ suàtabsolutâ vel de jure hoc est de potenia ordinatâ secundum jura Quando autem lex ista secundum quam recte agendum est non est in potestate agentis tunc agendo secundum potentiam absolutam inordina●…è agit non rectè Q●…ùm enim subsit tali legi tenetur agere 〈◊〉 legem sed quando in pote●…ate age●…s est lex rectitudo legis po●…est tale agens ordinatè rectè agere aliter quàm lex illa dictat quia non subest illi legi sic ejus po●…entia absoluta non est inordinata In every free agent which can act according besides or against the dictate of law and righteousness we must distinguish betwixt his orderly and his absolute power his orderly power is shewed in acting conformably to the Law his absolute power inacting either besides it or against it so the Civilians tell us a man may do a thing as a matter of fact that is by his absolute power according to his will or as