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	receive_v	18,187	5	5.7163	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32802	The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ...	Cheynell, Francis, 1608-1665.	1643 (1643)	Wing C3815; ESTC R16168	87,143	88

would Kings and Princes did seriously consider that the d Arminians have taught Heretikes to rebell against any Prince or Magistrate who goes about to inflict punishment upon them in a legall way for say they if the Magistrate goes about to punish an Heretike because he thinks the Heretike in an errour the Heretikes may all joyne together and rise up in armes against the Magistrate because they conceive the Magistrate to be in an errour for the Heretikes have as much power to kill the Magistrate as the Magistrate hath to execute such seditious Heretikes Par omnium in omnes jus est is not that pure Anabaptisme in the highest Nay they adde farther that though the Heretikes be seditious Reipub. Turbones if they be Apostates if they turne Iewes and blaspheme Christ yet they would not have them punished by the Magistrates these Arminian Socinian Anabaptisticall errours are justly abhorred by the Divines of this very time There is at this very day a great talke of Tubbe-Preachers if there be any such the Arminians and Socinians must defend them as long as they keep in private but if they preach false doctrine publikely then indeed the Arminians would have them grievously punished the Magistrate may if it be needfull say they make a whippe of Cords and drive them out of the Temple as our Saviour did the Hucksters Thus they abuse our Saviour and the Magistrate both in a breath they will not allow the Magistrate to doe any more They doe not think it necessary that Ministers should expect a Mission in the first constituting of a Church for then there can be no order for order is not yet begun nor must Ministers expect a Mission when a Church is to be reformed for then they say all order is quite fallen to the ground and therefore the Word may be lawfully preached by them that are not sent so the Arminians Exam. Cens. cap. 21. pag. 228. state the point You see if there be any Tubbe-preachers now our Church is but Reforming they doe punctually observe the Arminians grave instructions The Arminians allow a liberty of Prophecying if any man shall perswade himselfe that he hath received some spirituall interpretations of the Word by the inspiration suggestion assistance of the holy Ghost and any Magistrate shall imprison this man because the interpretation is contrary to the Spirit of the Reformed Divines the Magistrate doth imprison the spirit and quench the spirit and the Church of Rome may as well emprison any Protestant because he brings an interpretation contrary to the Spirit of their Church which is as the Papists conceive infallibly guided by the Spirit Here'snothing but Qui sibi persuadet a strong perswasion required to beare out this Enthysiast though he seemes to the Reformed Divines to preach nothing but his own brain-sick fancies nay phrensies Sed hoc ipsum est Spiritum extinguere authoritatem sibi arrogare Spiritum qui cum Spiritu nostro by our Spirit they meane the Spirit which enlightens the Reformed Divines non convenit pro insanâ corrupta mente libidine contendendi adeoque mali spiritus suggestione censendi eoque nomine vi armata eum opprimendi Colloca teipsum coram tribunali Pontificio Reformationem dogmatum Articulorum variorum urgentem orantem ne spiritum tuum quem divinum esse credis extinguat quid respondebis si tibi reponat verba tua an spiritus est quod cuique insana corrupta mens contendendi libido adeoque malus spiritus suggerit Exam. Cens. cap. 24. pag. 276. Unlesse we have that infallible Spirit which the Apostles had to discern spirits the Arminians tell us we must allow men liberty to prophesy contrary to the Spirit of the Reformed Doctours or else our censure of these Enthysiasts will bee doubtfull uncertain Finally for I am weary of this subject they will admit Anabaptists to be true and lawfull Pastours of Christ cap. 23. Exam. Cens. de Baptismo pag. 248. in fine Sure this is liberty enough the Socinians need not desire more the Arminians and Socinians then must patronize these Tubbe-preachers In the next place there is a complaint of Brownists to which complaint I shall answer briefly and yet fully First they are to be blamed who gave the first occasion of this Rent I know between 40. and 50. yeares agoe there were some followers of Browne but in the latter end of King James his reigne the number of Brownists properly so called was much decreased and it was a rare thing to meet with a Brownist but when Bishop Land began to sit at stern and so he did a while even in Arch-Bishop Abbot his time then the number of Brownists began to encrease the reason was because ceremonies began to be urged upon the conscience with so much earnestnesse as if they had been necessary to salvation and about 6. or 7. yeares since when the Arch-Bishop was in his ruffe and his Priests began to surrogate it preaching for doctrines the commandements of men and consequently worshipping God in vaine Math. 15. 9. men of tender consciences and those no weake ones neither began to feare that they should transgresse the Commandements of God by observing Traditions Math. 15. 3. and conceived it vain to joyne with them in worship who worshipped God in vain Many were prevailed with by this reason but there were some of a moderate temper who if they might have the liberty of their conscience and not be forced to the use of any Ceremonies would and did communicate even in Parish-Churches But the Archbishop of Canterbury began to lay on greater burdens Crucifixes must be set up at the East-end that was too plain next the Communion-Table to colour the Design or at least to add varnish to it must be advanced into an Altar men must by a Tacit consent as we were informed at the Visitation of Merton College expressesome outward reverence by bowing towards the East the Altar the Crucifixe choose which you please all if you will but in no case must we be commanded to bow yet we must be censured as disobedient if we refuse to bow This was interpreted by Rationall men an asking of our consent to bring in Popery It was now high time to make Protestations that we would neither bow to East nor Hoast nor Altar for if we held our peace we knew not what might come by Tacite consent We were sure that our actions would speak aloud and how tacite soever our consent was it would be known to God our conscience I will not take this faire Hint to tunne into a long story of what censures were passed upon my self or others for our Protestation against this superstitious Innovation but sure I am that by degrees there were so many Innovations both in point of Doctrine and externall worship that the Papists themselves thought those of greatest worth learning and Authority in England knew not

that is say they to make the Law perfect and they overthrow the Gospel by saying that we are justifyed by the workes of the Law and by their confounding of the Law of Faith and the Law of workes they say as the Jewes say that the great work of the Messiah is to proclaime and confirme the Law only they adde that it w●● his in●ent legem Mosaicam ceu minus perfectam perficere locupletare and therefore they say Christ and his Apostles did so often presse obedience to the Law to shew that we are to be justifyed by the works of the Law and hence it is that they call our blessed Saviour Mosen Mosissimum as if Christ had not preached the Gospel the Law of Faith as the Apostle calls it Rom. 3. 27. And by this meanes the Law of Justification by faith alone without the works of the Law which is the scope of the Gospel is quite overthrown They set open a wide gap to Atheisme by denying that the soule of man can possibly so subsist by it selfe after this life as to be capable of joy or torment of reward or punishment they may when they please speak plain English and say that there is neither Heaven nor Hell Animadvertendum est say they Christum Apostolos coactos fuisse quodammodo hominum opinionibus quae tunc plerunque vigebant se accommodare quemadmodum satis aperte docet parabola Divitis Lazari Nam aliquem in inferno fuisse ibi torqueri in sinu Abrahae decumbere sunt plane fictitia similia illis quae Poetae de Ixione Sisypho Tantalo scribunt hâc etiam prudentiâ hodie apud vulgus Christianorum in hac materiâ utendum c. I have transcribed this out of Doctor Josuah Stegman the Reverend Superintendent of Scawenburg and when ever I cite Stegman briefly in the margin I intend that learned Author and not Ioachimus Stegman the grand Socinian The Socinians desire to take us off from giving any heed to the received interpretations of a Fathers or Councells that so they may obtrude their own fancies and conceits upon us as solid and Rationall most accurate but very moderate Interpretations vide Brev. Disq. p. 7. They of all men doe most affect the conduct of their own private spirit which they call Right Reason and though they pretend that we are more busie in enquiring after the unanimous consent of Fathers and Councels then the true sense of the Scriptures yet they doe not endeavour by this out-cry to extoll and enthrone the Scriptures but to set their own private spirit or b judgement in the chaire which is indeed to make every man a Pope This conceit of theirs cannot but take well with the multitude for every man as Luther saith is born with a Pope in his belly and with a Pope in his braine too for every one would faine have his reason his fancy to sit Judge in all controversies every man is apt to think himself infallible and that his Private Iudgement ought to be the Publike Standard Finally every one desires to give a Toleration or a Dispensation to himselfe that he may be allowed to maintain such opinions and goe on in such courses as are generally condemned by the judgement of Learned and Pious men There is another quarrell that they pick with the Reformed Churches and that is for extolling their Doctours too highly such as Luther Brentius Melancthon Bucer Chemnitius Calvin Beza Zuinglius and the rest but they would pardon this errour if they did not oblige other men to stand to the Judgement of these and such like Reverend Authours if they might have but their liberty of prophecying according to their own private spirit or judgement they would be content but that the Churches passe their censures upon such as dissent from the most received interpretations of Fathers Councels and the Reformed Divines though such interpretations seem unreasonable to the Private Judgement of our acute Socinians But there is a third fault greater then any of the former that is that the Reformed Divines make the Holy Spirit speaking in the Scriptures and shining into the hearts and minds of men by a glorious light to enable them to understand the Scriptures the Judge of controversies for by this means say they the judgement of sound Reason is made uselesse and of none effect or Authority before the illumination of the Holy Ghost this is an high fault indeed we are it seemes in great danger of being seduced from the dictates of blind carnal reason to follow the light and voice of the Scriptures the Holy Spirit Besides there is another greater danger if we follow the Spirit so much we shal not be able to answer that Seraphique Doctour Valerianus Magnus his book de Acatholicorum credendi Regulâ Iudicio set forth at Prague 1628. but it may be the book needs no answer or they that follow the Spirit and the Scriptures are not at leisure they have better imployment But let the Socinians speak their minde clearely then what is it they would have why they would throw the Pope out of his chaire and they would sit there themselves by turnes that so they may be Popes round for every man say they hath reason enough before he is inlightned by the Holy Ghost to judge of the authority of Scriptures by Histories and other principles and to collect out of the Scriptures compared and the foresaid principles not onely all things necessary to salvation but many profitable truths besides though not so necessary I should be very glad to learne what those other Principles are besides the Scripture out of which we may collect truths necessary to salvation for this you must look into the seventh Chapter of this Brevis disquisitio Caterùm ad sacrarum literarum anctoritatem genuinam mentem dignoscendam principia etiam illa quae Philosophica appellant advocanda esse But if a man be no Scholar why then those principles which are knowne to him by nature and his owne observation are the Rules whereby hee must examine first whether the Scriptures be the word of God and then what is the true sense and meaning of them if such a man have but a good wit a little experience saith hee will serve the turne Nay he affirmes that it will serve the turne if by the helpe of those good principles his owne good wit and conference with others he do but heare the summe of those few things which the Socinians conceive necessary to salvation though he never heare or know that there is any such booke as the booke of God Mr. Chillingworth comes very neere this Disquisition-monger in his accurate Treatise for he saith The Scripture is not to be believed finally for it selfe but for the matter contained in it so that if men did believe the doctrin contained in the Scripture it should no way hinder their salvation not to

Devill hath done more mischiefe in the Church by counterfeit Protestants false brethren then by professed Papists open enemies Secondly observe that vaine curiosity did betray the Churches and make them a meere prey to these subtile Hereticks most men have an itching desire to be acquainted with novelties and at that time the Churches were very inquisitive after a more Rationall way of Divinity they began to examine the Articles of faith especially the Article of the Trinity by some received Axiomes of Philosophy and by that curiosity puzled their reason and lost their faith Thirdly though Poland and Transylvania were grievously infected yet the mischiefe came from Italy as reverend Beza observes and therefore cryes out Sa●è fatalis esse videtur P●lonis Italia Besides the flame brake out first in the Italian Church at Geneva though the coales were dispersed and blowne too in other places The Italian Church had some warning given by the execution of Michael Servetus in the yeare 1553. but that Church was too indulgent for foure or five yeares yet at last the Elders of the Italian Church perceiving that some of their flock began to oppose the doctrine of the Trinity they thought fit to set forth some forme of Confession unto which they required all to subscribe upon the eighteenth day of May 1558. They all protested by that Faith whereby they were oblieged to God that they would never purposely and malitiously directly or obliquely oppose that Confession or favour any Forme or Sect which did make the least appearance of dissenting from it and whosoever did violate this Protestation should be held a perjured and perfidious man Valentinus Gentilis made no great haste to subscribe but being called upon he testified his consent with his owne hand Yet not long after he said he was pricked in conscience for subscribing to this Forme and therefore contemned his Protestation and endeavoured to seduce the simple people whereupon he was convented before the Senate of Geneva the points in Controversie being rationally discussed and Valentinus nonplust he had nothing to say but that he was not well versed in the art of disputing which was notoriously false for he was an acute subtile man as appeares by his Confessions Epistles Replies his sublime notions about the Essence and Subsistences of the Trinity and Quaternity that one question did sufficiently discover his subtilty An Essentia divina ex Semetipsa absque ullâ consideratione Personarum sit verus Deus and that Thesis of his Deus Pater solus verus Deus est Essentiator hoc est Informator individuorum nempe Filii Spiritusque The God of Israel saith Valentine is the onely true God the Father of Jesus Christ and so by opposing the Father to the Son and affirming that the Father only was the true God he did clearly deny the Son to be the true God Clare apparet saith the Senate quum Patrem opponis Filio uni duntaxat veram Deitatem tribuis te excludere alterum quem cum illo confers Facessat antithesis inter Patrem Filium ubi fit Deitatis mentio In comparatione fingis duo Antitheta Patrem opponis Filio ac si in solo Patre esset Dei Essentia Filium essentiatū à Patre dicis à Seipso esse neg as Jamsi Essentia divina sit in solo Patre vel eripies eam filio vel partibilem finges utcunque n●nc centies concedas Filium esse verum Deum spoliatus tamen suâ essentiâ titularis solùm erit Deus Individua tibi somnias quorum singula partem Essentiae obtineant Deus Indefinite est ingenitus Pater etiam Personae respectu ingenitus filius autem respectu Personae à Patre est genitus Non abstrahimus personas ab Essentia sed quamvis in ea resideant distinctionem interponimus Hoc sensu Individuos Tertullianus vocat Patrem Filium non autem ut tu stul●e imaginaris Individua quae sub Specie comprehendantur To this effect the Senate answered Valentines subtilties I have put it close together that I might not be tedious and yet manifest upon what grounds this great wit was condemned by that grave judicious Senate He had one question more which he tooke much pride in namely Utrum Essentia concurrat in Trinitatem to which the Senate answered Essentia non concurrit ad distinguendas personas nec tamen personae sine essentiâ sunt Veteres ad Personas tantum nomen Trinitatis retulerunt Quarum rerum dices esse Trinitatem Respondes tria concurrere Essentiam Filium Spiritum Hinc verò plane perspicitur te essentiam Filii Spiritus exinanire This conceit of Valentinus that the Essence Sonne and Spirit make the Trinity did at once deny the Person of the Father and the divine Essence of the Sonne and Spirit for observe how he puts in the Essence to make up the Trinity and so left out the Person of the Father and by opposing the other two Persons to the Divine Essence he did imply that they had an Essence different from the Divine Essence Valentine having received this full answer from the Senate was much enraged but upon second thoughts he fell to his devotions made some shew of repentance and seemed to be satisfied nay hee proceeded so far as to write to the Senate and acknowledge that he was fully convinced by the cleare and solid reasons laid downe by the Consistory in their answer to his objections Nay farther yet he descended to particulars and confessed that they had manifestly proved that those three grounds upon which all his fancies were built were all most false and absurd First saith he I have offended in that whilest I affirmed The onely God of Israel to be the Father of Iesus Christ I considered not that by opposing the onely God to Christ I denied Christ to be God Secondly I was too rash in considering the Divine Essence out of the three Persons and concluding from thence that the Essence and the Trinity of Persons made a Quaternity for now I perceive that the Divine Essence cannot be considered anywhere but in the three Persons Thirdly I have offended in that I said the Person of the Father was Sophisticall Upon these rotten ruines saith Valentine did I build many false consequences which now I doe abhor and detest and professe that I beleeve the doctrine of the Trinity in the sense of your Consistory O my conscience hath beene wounded for my inconsiderate answers to that excellent Divine and servant of God John Calvin but I have acknowledged my fault with hearty sorrow and I make no question but the searcher of hearts hath forgiven me I beseech you likewise to forgive me for I beleeve that the trouble of my minde will bring forth such fruits of repentance in my future conversation as will wipe off this offensive blot wherewith now I am bespotted and stained I hope the clemency