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	trinity_n	7,211	5	10.1332	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73183	Qvi non credit condemnabitvr Marc. 16. Or A discourse prouing, that a man who beleeueth in the Trinity, the Incarnation, the Passion &c. & yet beleeueth not all other inferiour articles of Christian fayth, cannot be saued And consequently, that both the Catholike, and the Protestant (seeing the one necessarily wanteth true fayth) cannot be saued. Written by William Smith, Priest.	Smith, William, Priest.	1625 (1625)	STC 22872.5; ESTC S124609	77,182	179

Christ who is God of God and equall with his Father a Sauiour who suffred death quoad sufficentiam for all mankind and who accomplished the functiō of his Sauiourship only according to his humanity a Sauiour who dyed only in body and not in soule finally a Sauiour who from his first conception was endued with all knowledge wisedome prouidence and exempt from all ignorance passion and perturbation wheras the Protestants doe belieue in Christ as their Sauiour who according to their fayth is God of (h) D. Whitak approueth this opinion alleadging Caluin in proofe thereof cont Cāp p. 121. himselfe and (i) Melā in loc com edit 1561. p. 41. inferiour to the Father who dyed only for the (k) D. Willet in his synops printed 1600. p. 780. as also Caluin and Beza in whole treatises elect who performed his mediation not only according to his humanity but also according to his (l) Melā supra D Fulk diuinity though in the iudgment of all learned men true diuinity is impassible who in the time of his Passion besides the death of the body as insufficient for our saluation suffred in soule the (m) Cal. instit l. 2. c. 16 sect 10. D. Whitak cont Duraeum l. 8. p. 556. (m) Beza in respon ad acta Colloquij Montisb part 1. pag. 147. D. Willet in his synopsis p. 599. 600. D. Sutliffe in his reueu of D. Kellisons suruay printed 1606. p. 55. torments of hel briefly who laboured with n ignorance passion and euen desperation it selfe 5. Touching the article of Christs descending into hell the Catholikes doe belieue hereby that Christ descended in soule after his passion into that part of hell which is called lymbus Patrum to deliuer from thence the soules of the iust there detayned till his comming of which iudgement are also some learned (o) D. Bilson in his suruay of Christs sufferings and descent to hell p. 650. 651. 652. and the Lutherans are generally of the same opinion Protestāts but the greatest part of Protestants doe interpret this article of Christ descending into his (p) D. Willet in lymbomastix D. Fulke so alleadged by VVillet in synopsi pag. 605. 606. graue soe by the worde hell vnderstanding the graue but (q) Lib. 2. instit cap. 16. §. 20. Caluin teacheth that by Christs descending into hell is vnderstoode that Christ apprehended God to be most angry and offended with him for our sakes and that thervpon Christ suffred great anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying my God why hast thou forsakē me Touching the article of Christs ascending into heauen we Catholikes and the Caluinists doe belieue hereby that Christ truly in body ascended vp into heauen wheras (r) Luth l. de sacr Coenae Domini tom 2. f. 112. saying credimus quod Christus iuxta humanitatē est vbique presens Brentius in Apolog. pro cons VVittem Illyricus l. de ascē Domini and finally by all Lutherās Lutherans doe teach that Christs body is in all places with the diuinity and that therefore it did not really after his passion ascend vp into heauen it being there both before after his passion thus the Lutherans both in ours and the Protestants iudgments doe destroy by this their construction the whole creede and particulerly Christs incarnation natiuity passion death ascending into heauen and his comming to iudgment seeing supposing Christs body to be in all places all these articles were but apparantly or phantastically and not truly or really performed 6. Touching the article of Christs iudging the quicke and dead wee Catholikes doe beleeue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours passion shal be rewarded whereas the Protestants denying all (s) Cal. l. 3. instit c. 5. §. 2. Bucer in actis collo quij Ratisb Beza Zuingli and most other Protestants merit of workes as iniurious and derogatory to his death and passion do hould that Christ shall then reward only a bare and (t) Calu. in Antid Concil Trident. Kemnitius in exam Con. Trid. and most other Protestants speciall fayth 7. Concerning the Article I belieue in the Holy Ghost Whereas all Catholikes and many Protestants do beleeue that the Holy Ghost is the third person in the most Blessed Trinity Caluin howsoeuer he was persuaded of the truth or falshood therof much lamenteth notwithstanding to auoyd the force of arguments drawne from the chiefest places of Scripture and vsually alleadged by all Antiquity in proofe of the holy Ghost being the third person in the Trinity Thus we find that (u) Iust l. 1. c. 13. §. 15. Caluin will not haue contrary to all Antiquity that passage of Scripture Psalm 33. By the word of the Lord the heauens were made and all the host of them by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argument (x) See of this subiect against the Trinity Iluumus a Protestant in l. Caluin Iudaizās drawne from that other most remarkable Text 1. Ioan. 5. There be three that giue testimony in Heauen the Father the VVord and the holy Ghost and these three be one Caluin vpon this place thus saying therby to take away from thence the proofe of the Holy Ghost Quod dicit tres esse vnum ad essentiam non refertur Luth. in l. contra Iacobum Latomū●omo 2. Wittem 〈…〉 di●● anno 1552. sed ad consensum potius Finally Luther was so farre from acknowledging the Holy Ghost to be the third person in the Trinity or to acknowledge the Trinity it selfe that thus he writteth Anima mea odit hoc verbum homousion vel consubstantialis My very soule doth hate the worde homousion or consubstantial 8. Concerning the article I beleeue the holy Catholike Church The Catholikes do beleeue this to be a visible company of mē professing the present Roman Catholike fayth of which some are predestinated others reprobated The Protestāts do belieue this Church to consist only of the elect and (y) Confess Aug. act 5. Luther l. de Concilijs eccles Cal. l. 4. inst c. 1. §. 2. predestinated 9. Touching the article The Communion of Saints The Catholikes do heereby beleeue such a communion to be betweene the Saints in Heauen the soules in Purgatory men vpon earth that the one part doth helpe the other with their most auaileable prayers and intercessions The Protestants deny all such intercourse of benefites betweene these seuerall partes of the Church of Christ accounting (z) Caluin l. 3. inst c. 5. § 6. Conturiatore● Ce●● 1. lib. 2. c. 4. col 460. Brentius in conses Wittenberg c. de Purgatorio the Catholike doctrine heerein superstitious and sacrilegious 10. Lastly touching the article of Forgiuenes of sinnes we Catholikes do beleeue

particuler choise to insist vpon omitting some others of like nature because wee see that most or all of them do immediatly and principally as is aboue sayd touch the meanes of purchasing of grace of remission of our sinnes and obtayning of saluatiō being maintayned for such by the Catholikes but vtterly denyed reiected by Protestants And here I now vrge two things First if these former doctrines as they are beleeued by the Catholikes do immediatly concerne saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and such meanes both in beliefe practise be saued But if by a supposall they be not of that nature but false in themselues and the contrary doctrines true then cannot the Catholikes as beleeuing false doctrines immediatly touching mans saluation and accordingly practising them be saued From which forked argument it may most demonstratiuely be inferred that it is impossible that both the Catholiks and the Protestants the one part beleeuing the other part not beleeuing the foresayd doctrines should both be saued for who neglecteth necessary meanes shall neuer attayne to the designed end of the sayd meanes Secondly I vrge that a false beliefe not only in these articles but also in any other Controuersyes betweene the Catholikes and the Protestants is plaine Heresy And this because euery false beliefe is comprehended within the definition of heresy as being in it selfe an electiō choise of a new or false doctrine wilfully maintayned against the Church of God and therefore it followeth that eyther the Catholikes or Protestants for their persisting in this false beliefe or heresy shal be damned 10. But heere I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching Fayth and beliefe only I will reflect a little vpon the premises of the two last Chapters And heere since it is made most euident first that the Protestants and Catholikes do mainly differ in the sense and construction of the articles of the Creed and consequently seeing the sense and not the wordes make the creed that they both do not beleeue one and the same Creed but haue to themselues seuerall Creedes From whence sufficiently is discouered that want of vnity in fayth among them both which vnity is so necessarily required to mans saluation as in the precedent Chapter is demonstrated Secondly that though by supposition they did beleeue the Creed the sense therof with an vnanimous consent yet it is proued that there are diuers other articles not contayned in the Creed which are indifferently beleeued as necessary to saluation both by Catholike and Protestant Thirdly seeing also there are sundry Controuersies in Religion as is aboue exemplifyed which immediatly concerne saluation being houlden as necessary meanes thereof by the catholikes but disclaymed from and abandoned by Protestants as mayne errours and false doctrines that therefore it is a manifest errour to make the Creed the sole rule of fayth 11. Therefore from all the former premises I do auerre that he who maintayneth that both Catholikes Protestants and consequently men of any Religion notwithstāding that the one side doth necessarily beleeue and maintaine Heresy can be saued or that euery Christian can obtaine heauen is wholy depriued of all true iudgement reason and discourse and for want thereof may deseruedly be ranged among them of whome the Psalmist speaketh Nolite fieri sicut equus mulus quibus non est intellectus Do not become as Horse and Mule which haue no vnderstanding CHAP. VI. The same proued from the authority and priuiledges of the Church in not erring in her definitions and condemnation of Heresies and first by Councells FROM the inuiolable vnity of Fayth we wil next descend to the priuiledges of Gods true church of which priuiledges I will at this tyme take only one into my consideration which is that the church of God is indued with a supreme prerogatiue in not erring in her definitiō of faith or condemnation of heresy This point is warranted by innumerable texts of holy Scripture as where it is sayd Vpon thy wales O Hierusalem I haue set watchmen all the day and all the night they shal not be silēt Isai 72. But God did not set watchmen ouer his Church to teach errours And againe the (a) 1. Tim. 3. Church of God is the pillar and foūdation of truth what more perspicuous And further whereas each man is commaunded to repaire in difficulties euen of lesser consequences to the Church it is threatned by Christ himselfe that who will not heare the Church shal be accounted as an heathen or publican according to that his condemnation Si Ecclesiam non audierit (b) Matt. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things wee are to heare the Church Againe Christ himselfe speaketh to his Apostles and in them to the whole Church (c) Luc. 10. He that heareth you heareth me But if the Church could erre neyther would Christ referre vs to the Church especially vnder so great a penalty neyther by hearing the Church could we be iustly sayd to heare Christ Finally the Church is so gouerned by Christ as its head or spouse and by the holy Ghost as its soule as therfore we find the Apostle thus to write (d) Ephes ● therof God hath made him head speaking of Christ ouer all the Church which is his body And againe one (e) Ephes 4. body and one spirit and yet more The (f) Ephes 5. man is the head of the Church From which Texts it followeth that if the Church should erre in its definition or resolution of Fayth and condemnation of Heresy this erring must iustly be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the Creede would haue omitted that Article I belieue the holy Catholike Church For why should we be bound to belieue the Church if the Church could erre 2. This truth I meane that the Church of Christ cannot erre in her sententionall decrees is so illustrious and euident that Tertullian speaking of certaine Heretikes of his time obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age (g) Lib. de preser omnes errauerunt nullam respexit Spiritus sanctus that is goe to belike all the Churches haue erred the holy Ghost hath respected or looked vpon no one Church And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersa sentit insolentissimae insaniae est To dispute against any point maintained by the whole Church is extreme madnes To whose iudgement herein most of the more sober and learned Protestants doe indisputably subscribe since diuers of (i) D. Bācroft in ser 1588 Fox act Mon. 464 h. art 4. the deuines of Geneua in their propositions and principles disputed pag. 141. diuers others them