Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	paul_n	7,516	5	6.4255	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42386	A brief examination of the present Roman Catholick faith contained in Pope Pius his new creed, by the Scriptures, antient fathers and their own modern writers, in answer to a letter desiring satisfaction concerning the visibility of the protestant church and religion in all ages, especially before Luther's time.	Gardiner, Samuel, 1619 or 20-1686.	1689 (1689)	Wing G244; ESTC R29489	119,057	129

any Saint As for the place usually quoted out of Justin M. to this purpose it is grosly perverted by false pointing The words are these But him i. e. God the Father and him who came from him and taught us and the Host of good Angels these things the Son and the Prophetick Spirit we worship and adore Bellarmine was not ashamed to render them thus But him the Father and his Son who came and taught us these things and the Host of good Angels and the Prophetical Spirit we worship and adore Thus by placing a note of distinction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching us these things he abuseth his Reader into a conceit that the Primitive Christians as Justin here witnesseth did adore not only the Father Son and Holy Ghost but the Host of Holy Angels also Yea if the Cardinals reading be right then they worshiped and adored the Holy Angels in the third place next to the Father and Son before the Holy and Prophetical Spirit which certainly was far from the least thought or practice of the Primitive Christians or their Apologist Justin Martyr who elsewhere declares in his own and the Christians names that they worshipped as the Father and Son so in the third place not the Holy Angels but the Holy Ghost But enough of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only we may observe by the way with what honesty and fidelity our Adversaries quote the Fathers There is another place they bring out of Irenaeus Ut Maria Virgo sit Evae advocata Lib. 5. cont Haer. ultra medium That the Virgin Mary may be Eves Advocate Hence most impertinently they infer that Eve prayed or might pray to the Virgin Mary whereas all that can be concluded from those words is that the Virgin Mary prayeth for Eve. I wonder how it is possible to conceive that Eve should pray to the Virgin Mary some thousands of years before she was born The truth is those words of Irenaeus do not at all relate to any religious Advocation or Invocation for in that place he onely makes a Parallel or comparison betwixt Eve and the Virgin Mary that as Eve a Virgin brought sin and death into the World so Mary a Virgin brought forth a Saviour and Redeemer ut Maria sit Evae advocata that Mary might be an Advocate or Pleader to excuse the sin of Eve and defend the honour of the Sex. Take Tertullians Verses as a Comment on Irenaeus who speaks fully and clearly what he meant Virgo viro nocuit sed vir de virgine vicit Lib. 1. advers Marcionem V. Origen in Dialog p. 256. Tertul. de Habitu mulier c. 10. Virginis ut virgo caro carnis debita solvat That as by a Virgin came Death so also by a Virgin came deliverance from Death The Virgin Mary in and by her Son making full reparation or satisfaction for Eves transgression What Doth this concern religious Invocation of the blessed Virgin But I shall not satisfie my self much less others in bare Asserting Let us come to the trial of the Cause and produce our Witnesses Justin Martyr Ecclesia nec invocationibus Angelicis facit aliquid sed purè orationes dirigens ad Dominum Iren. lib. 20. c. 57. in fine Apol. 2. giving an account to the Emperor Antoninus of the Christian Religion saith We offer up the Sacrifices of Prayer and Thanksgiving to God We think him alone worthy of this Honour by whom all things were created And a little after We worship God alone The Church of Smyrna being accused by the Heathens Euseb Hist Eccl. lib. 4. c. 15. V. Lactant. Instit lib. 5. cap. 11. de vera relig c. 55. Cont. Faustum lib. 22. c. 21. as if they intended to worship their martyred Bishop Saint Polycarp answer in vindication of themselves We worship Christ the Son of God but Martyrs we worthily love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Disciples and faithful Servants whose memory on their Natalitia or Obit days we celebrate which exactly agrees with St. Austins's dogmatical resolution of this Question We honour Angels Charitate non servitute with love not service and in another place with the worship or honour of Love and Fellowship as holy Men are worshipped in this life Origen against Celsus Lib. 8 p. 386. Edit Cant. and the same he saith lib 5. c. 60. vet Edit The good Angels in some sense we reverence honour or worship as Gods Ministers but we worship one God and his onely Son with Prayers and supplications offering them to God by his onely begotten begging that he as our High Priest would present them to God. He saith not by the Intercession of Saints upon our Prayers to them or Angels but Christ the Son of God our High Priest whose peculiar Office it is as such to present our Prayers and spiritual Sacrifices unto God. And a little after God alone is to be prayed unto Prayers are to be offered also to his onely Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas Celsus alledged as now Papists do the power of Courtiers to injure or help those who respect or disrespect them V. Ambros p. 300. in Rom. cap. 1. Origen adviseth him to commit and commend himself to God onely the Supreme Ruler of all things and to beg of him all that help and protection which cometh from Angels and just Men For saith he as the shadow follows the motion of the Body so he that pleaseth God hath the Friends of God V. Origen in Romanos 2. p. 140. Angels and blessed Souls favourable to him who will render God more favourable and will pray together with him although unrequested But of our praying therefore to them not a word is to be found in all his Books against Celsus yea in these words the ground of all Invocation of Saints or Angels is wholly taken away Not to weary the Reader lib. 5. in Cels p. 233. He saith all Prayers are to be offered up to God and that it is not fit or reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call upon Angels If not on Angels much less on Saints The same we find lib. 8. in Cels p. 402. Clemens Alexandrinus accounted it gross folly to beg of those who are no Gods as if they were Strom. 7. wherefore justly seeing there is one good God we and Angels beg of him the bestowing of good things Tertullian says Apologet. cap. 34. Praecepit Christus secretè orare ut quem ubique audire fideret ei soli Religionem offerret Tertullian Apologet. cap. 30. These things I can beg of none else but of him of whom I know I shall obtain them because he alone which Papists dare not deny granteth them and I to whom it belongeth to obtain them am his Servant whom not Saints or Angels I onely serve or observe And in another place We are to ask of him by whom something is promised i. e. God. Have Saints or Angels promised

salvation is to be had or expected are errors and corruptions of it contrary to the doctrine that the holy Apostles have deliver'd to them and us in their Writings So that I may justly ask them Where was your Creed and Church before Pope Pius who was hardly so old as Luther I might add several other Doctrines and Practices as contrary to Scripture if I understand any thing in it as Darkness is to Light particularly Concerning some practices in the Roman Church which are against Scripture As 1. Service in an unknown Tongue that unreasonable service of God in a Tongue the people do not-understand Can any thing be more plainly contradictory to the whole fourteenth Chapter of 1 Cor. Doth not Saint Paul there condemn all Speaking whether in Sermons Prayers or Thanksgivings in the Church in an unknown Tongue ver 2. Unknown not to God who knows all things even Sermons in Latin Greek or any Tongue else but to Men. He prefers Prophecying i.e. Preaching or expounding the Scripture before Tongues i. e. strange and not understood by the Hearers for this very reason because he that speaketh in an unknown Tongue speaketh to God not unto men for no man understandeth him howbeit in the Spirit i.e. by a miraculous gift of the Spirit Ver. 3. as the gift of Tongues was he speaketh mysteries i. e. profound and admirable Truths But he that prophesieth or preacheth in a known Tongue speaketh unto men to Edification Exhortation and Comfort He that speaketh in an unknown Tongue edifieth himself Ver. 4. not the Church But Saint Paul would have the whole Church edifi'd or profited by whatever is spoken Hence he commands ver 26. all things to be done to edification and forbids any one to use his miraculous gift of Tongues in the Church unless he interpret what he saith or another for him that so the Church may receive Edifying i.e. spiritual profit being built up in their most holy Faith. Is it not as clear as the day at Noon that according to St. Paul's doctrine there is no profit or edification redounding to the People by whatsoever is spoken in the Church in an unknown Tongue Neither doth he in that Chapter speak only of Sermons Papists themselves are not so absurd as to preach in Latin to their people or private Conferences as Bellarmine would evade he speaketh generally of whatever is spoken in the Church it must be in a Tongue known to the people that so the people may be profited by it in regard else they are not edify'd or profited at all Neither doth he speak of Sermons only but Prayers and Thanksgivings hence ver 15 16. I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also So that in St. Paul's judgment it 's necessary to pray and sing Praises Psalm 47.7 as David saith with understanding Then he adds Else when thou shalt bless God with the Spirit i.e. by an extraordinary gift of strange Tongues bestow'd by the Spirit on many in those days how shall he that occupieth the room of the unlearned say Amen to thy giving of thanks seeing he understandeth not what thou sayest Where two things are as plain as if they had been written with a Sun-beam First That St. Paul in that Chapter discourseth not of Sermons or Conferences onely but Prayers and Hymns Secondly Justin Martyr Apol. 2. Hieron in Epist ad Galatas lib. 2. in praefat That the unlearned cannot as they ought say Amen to Prayers or Hymns of Thanksgiving they understand not We use as the ancient Church did to say Amen to Prayers not to Sermons or Conferences So that Saint Paul expresly condemns Prayers in an unknown Tongue used at this day by the Roman Church in her Latin Service And there is ground to think this is one reason why they suffer not the Laity to read the Scriptures lest they should by them discern this amongst other of their palpable erroneous and corrupt practices This may be a second instance that the Romish Religion is not Apostolical Denying the use of the Scripture to the Laity V. Claudium Espenceum in Titum cap. 2. For what can be more contrary to our Saviour's command John 5.39 Search the Scriptures c And that of Saint Paul Col. 3.16 Let the word of Christ dwell in you richly in all wisdom and spiritual understanding Yea to the very end of Gods giving the Scriptures than to forbid the generality of the people to read them lest they should by it become Hereticks i.e. Protestants Did Saint Paul write his Epistles to the learned or Clergy only at Corinth Ephesus Philippi c. and not to the whole Church Yea doth he not adjure them at Thessalonica to cause his Epistle to be read 1 Thess 5.27 not onely to the Rulers or Elders of the Church but to all the holy Brethren or Saints Might they hear what was written to them but not read it Were they not Greeks and did not Saint Paul write unto them in their own vulgar Tongue To what end if not that they should read it Otherwise surely he would have written to them in Hebrew or Syriack for he had the gift of many Tongues But say some Politicians The common people are apt to mistake and to wrest the Scriptures to Heresies and their own destruction To which I answer First Plus inde ob hominum temeritatem detrimenti quam utilitatis oriri c. Index libror. prohib Reg. 1. If the Scriptures be so apt to be misunderstood and do more hurt than good why should we look upon them as a singular blessing of God to his Church Secondly Do onely unlearn'd men wrest the Scriptures We know the old Hereticks as Arius Nestorius Pelagius c. were neither unlearn'd nor Laicks Thirdly Why did St. Paul if the Scripture be so dangerous to the common people command his Epistle to be read to all the holy Brethren Might they not mistake his true meaning by hearing it read as well as reading it Lastly I answer The Church of God is not to be govern'd by the late Policies of men but by the Laws of Christ and the example of the Primitive Church who altho many damnable Heresies arose in those Ages Cyril contra Julian lib. 6. and were colourably maintain'd by the Scripture Hom. 2. in Matth. Chrysost Hom. 3. in Lazarum Hom. 9. in Coloss Hieron Epist ad Eustochium Salvinam Celantiam in Epitaphio Paulae as Julian the Apostate objected yet never forbad any man to read the Scripture but exhorted and encourag'd the Laity even Women to do it A Licence to read the Scriptures would have been looked upon in those days as a prodigious Novelty Because many people receive the Sacrament of Christs Body and Blood unworthily to their own damnation may therefore the Laity be wholly and generally kept as well

themselves In vain then do they worship God teaching for doctrines the commandments of men yea so besotted are they with their Images that they condemn Durand as little less than a Heretick for saying that Images are adored onely improperly Bellarmine de Imag. cap. 21. lib. 2. because they put men in mind of the Persons represented by them so that they properly adore not the Images but adore and worship the Prototypes before them Contrarily Azorius affirms as also Jacob Naclantus following Aquinas that it 's the constant Opinion of their Divines In Rom. c. 1. Constans opinio V. Cassand Consult de Imagin In Rom. c. 1. fol. 42. quoted by Bishop Vsher in his Answer to Malon and Bellar. l. 2. de Imag. c. 20 21. that the Image is to be worshipped with the same worship given to him whose Image it is seeing then for Example Christ is to be adored with Latria so must his Image also The Faithful saith Naclantus must not onely Adore coram Imagine sed adorare Imaginem before the Image but adore the Image it self To return to Lactantius In his 2d Book he disputes against Images thus Images are of the absent and dead But God or the Gods are living and in all places The Heathens replied they are present onely in their Images Then saith Lactantius When they are present what need of Images Again the Heathen Idolaters fear lest all their Religion should be vain if they see not present before their eyes what they worship Religio nulla ubicunque simulachrum sed mimus Ch. 18 10. So Varro apud Augustin Can. 36. and therefore place Images before them Do not Romanists use Images to the same purpose He adds If Images any Images of whomsoever had any understanding they would worship men as more Noble Creatures and concludes it is beyond all doubt that there is no Religion at least true where there is an Image but onely a mimical shew of it This is plain and home The Antient Council of Elliberis Ann. 310. decree that Pictures ought not to be in Churches lest that which is adored or worshipped should be painted on Walls Non solum imprudenter sed impie c. Loc. Theol. lib. 5. c. 4. Melchior Canus out of his great reverence no doubt of Antiquity is not afraid to charge this Council not onely with imprudence but impiety for making such a Canon The Images of Christ and the Woman he healed of her Bloudy-issue as also the Pictures of Peter and Paul in colours Eusebius Hist lib. 7. c. 14. rather excuseth than commendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Tertul adv Marcion l. 4. c. 22. as implying some favour or imitation of Heathenish Custome to honour their Benefactors but hath not a word of any sort of Worship given by any to them De Praeparat lib. 3. c. 3. he saith What corporeal thing can be like God when we cannot have an image of any mans Soul Ibid. l. 9. c. 2 Clem. Strom. 555. saith the same p. 304. Clem. Strom. 1. He affirmeth that there was no Image in the Jewish Temple V. Philo de legatione and Chap. 3. That Pythagoras taught by Moses advised the Romans not to make any Image of God whence for one hundred and seventy years they had no Images in their Temples Epiphanius conformably to the Canon of Elliberis Epist ad Joannem Hieros●lymit Contra Collyrid Haeres 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haeres 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●em A● Protrept Divina Majestas in simulachrorum stoliditate facilè contemnitur Aug. de Civit. Dei l. 4. c 31. finding the Image Christi vel Sancti of Christ or some Saint painted on a Veil in a Church rent it in pieces as contrary to Divine Law. In another place he telleth us the Virgin Mary was to be honored but not given for us to worship if not her Person much less say we her Image In the same place confuting the Collyridian Heresie he termeth the making Images of God and dead men to be a coarse Idolatrous and devillish practice whereby the minds of men go awhoring from the onely true God. Athanasius adversus Gentes brings in the Heathens pleading for their Images or Idols that they used them as Letters or Lay-mens Books as Papists speak to help them to spell out the nature of God of which they are marks and significant Characters To which he answereth that then they ought to Deifie the maker of those Images and prefer the Artificers before their work made by them yea he saith in the beginning that Christ the Image of God was made man on purpose to draw men off from the use of Images The same hath Eusebius Caesariensis adding that true Christians spit on the Images of the dead and worship God onely Chrysostome Hom. 4. de poenitentia Let us always fly to God both willing and able to relieve us If we be to make our addresses to men we must apply our selves unto Porters Door-keepers c. In God there is no such thing In like manner Hom. 12. in Matth. If we need not apply our selves to Saints or Angels much less to their Images Saint Ambrose C. 1. ad Rom. agreeth with Saint Chrysostome above and speaking of Idolaters saith They do not deny God yet they serve the Creature whereby they are not excused but more accused because knowing God they honour him not as God. And de fuga seculi cap. ult Rachel hid her Fathers Idols so doth the Church for she knoweth not vain figures of Images Nazianz. in Pascha Orat. 2. saith the same but understands the true sub\ stance of the Trinity Let us then leave the shadow who seek after the Sun. Saint Jerome in Psalm 113. In St. Jerom's and Austin's days there no were Images in Churches say Cassander Consult de Imag. Polydore Virg. de Invent. rerum and Erasm in Catech Dost thou make a God with thine own hands to adore If thou didst adore a Beast it were evil yet a Beast hath Eyes and Feet but that which thou adorest with latria neither seeth nor moveth I will add Saint Austin in Psalm 113 114. The Holy Scriptures arm us against such as say I worship not this Visible Image but the Numen or Deity that dwelleth in it or as others I neither worship Image nor any Spirit but by the corporal Effigies or Picture I see the sign of that which I ought to worship Saint Paul with one sentence condemns both who have changed the truth of God into a lye and served the creature rather than the Creator c. In the former part he condemns Images in the latter their interpretations of Images Turn the truth into a lye But who prayeth looking on an Image who is not so affected that he thinketh he is heard of it and hopes he shall have what he desireth For this the outward figure of members extort from us that the mind living