Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	pray_v	prayer_n	13,124	5	6.7659	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57693	Catholick charitie complaining and maintaining, that Rome is uncharitable to sundry eminent parts of the Catholick Church, and especially to Protestants, and is therefore Uncatholick : and so, a Romish book, called Charitie mistaken, though undertaken by a second, is it selfe a mistaking / by F. Rous.	Rous, Francis, 1579-1659.	1641 (1641)	Wing R2017; ESTC R14076	205,332	412

of the Church but also in many places have judged them miserably to be slain which thing seem to have given the occasion of this wretched schisme See here Rome diseased and her healers cast out that tell her of her diseases yea cruelly slaine And now if the Author be not ashamed let him aske why Protestants fly from Rome yea let him aske of Saint Iohn the Divine why men should go out of Babylon that they may not be partakers of her sins nor of her plagues and of Christ himselfe if they persecute his members in one City why should they fly into another and of the blinde man in the Gospel why doe you stay out of the Synagogue when you are cast out Surely when the Author useth these questions what will his Readers think but that hee is very unreasonable to have Protestants stay where they are cast out or where they must bee spiritually or corporally slain for staying This unreasonablenesse of his puts me in mind of a Captain who espying his enemy going up Ludgate hill faster then hee could follow him having drawn his sword called out to him and sware that if he did not stay he would kill him but the other beleeved that if he had stayed hee should bee killed and therefore went away the faster So this Cavalier when the Pope drives out Protestants before him with excommunications pestilence fire and sword hee cries after them that they shall bee damned if they stay not whereas they doubt that they shall be damned and killed if they stay indeed this was a great fault of theirs that they did not stay to be killed that by taking their death patiently the Pope might goe on with selling Indulgences and his other merchandizes quietly Yet may you heare the Cavalier even cholerick in such unreasonable questioning With what colour could certain single base and filthy men have presumed to depart from the visible Catholick Church of Christ our Lord and to erect their conventicles as they did if they had not at least professed that they could not finde salvation there Where first wee acknowledge the titles to be of the Authors meere bounty out of a Romish Treasurie of charity mistaken and because they beare the superscription of Rome we send them back to Rome as being theirs and not ours But secondly wee deny that they departed from the catholick Church for in the second Chapter we have shewed that Protestants have still communion with the catholick Church they fled not from health but from the plague not from salvation but damnation not from the whole but from the sick Neither did they fly only but were cast out and banished and not only cast out but in danger of death if they stayed except they would deny that the plague of Rome was a disease The remnant that hath salvation there they pity and love as their living brethren in a deadly Pesthouse or Israel in Egypt sweating under the burdens of brick and under the whips of Egyptian and Romish Taske-masters And whereas the Cavalier speaks of Conventicles to his griefe hee sees that they are not shut up in private Conventicles but have obtained large Congregations And being excommunicated from the Romish Synagogue as the blind man from the Jewish Iesus hath found them and vouchsafed his communion to them and he not onely converseth with them but teacheth them he hath taught their Teachers by giving them gifts from on high and hee hath taught the hearers by writing his Lawes in their hearts he hath given them the spirit of prayer and praise and they have prayed heartily against Babylon her Idolatries Invasions Treasons and being heard they have given prayses for the ruines of Babylon and the deliverances of Sion and having such encouragements from Iesus can you blame them if they meet in Congregations where Iesus thus meets with them and is in the midst of them with his grace and blessings As for this Nation whom this Authors words by the language hee writes in should chiefly concerne wee have a true Church and an orderly Reformation Cassander a better Romish Author being Judge And whereas the Cavalier accuseth at once both our straightnesse and our largenesse That being fallen into straights wee become so bountifull and large as to affirme that the differences betweene us concerne not the fundamentall points and that Romists may bee saved I thinke that the Author may misleade his Reader both in our straights and our largenesse for we are at large where he counts us in straights and wee are straighter then his words of our largenesse would seeme to import for few Protestants that I know doe say without limitation That Romists generally may bee saved yea our Author himselfe will not suffer them to bee saved though they hold fundamentals for if they hold them by a humane faith because the Pope their friend tels them so his owne doctrine will not suffer them to bee saved But indeed for those that beleeve fundamentals by a supernaturall faith wee doe say that they may bee saved by this faith But of this in the former Chapter wee have spoken more fully onely let this Authour know that wee doe it not for any straights as hee would perswade but out of largenesse even largenesse of veritie and charitie and I may returne the saying of Saint Paul to all true beleevers even in Sodome and Egypt Yee are not kept straight in us but in your selves for a recompence bee yee therefore enlarged for wee justly expect a returne of the like acknowledgement of our salvatiom from all true members of Christ and say That the denyall of it according to the Authours words Layes an heavie charge of uncharitablenesse upon the denyers SECT II. The Cavalier is angry at the distinction of matters fundamentall or not fundamentall 1. Because some Popish vanities are thereby excluded 2. Because the Popes power to make sleight matters fundamentall is denyed HEe goes on both to cleare and condemne us in this which followes This discourse of theirs and their standing so much upon fundamentall points of faith in the sense which they use is a meere Chimera but it is frequented by them through an high kinde of craft For though it bee most true That some doctrines are in themselves of farre more importance then some others because the knowledge thereof may bee necessary for the performance of some duty which is required at our hands or else because they may containe the very heads and first grounds of Christianity more then others doe and therefore doe exact a more explicite beliefe at the hands of Christians and consequently may be accounted in some respests more fundamentall c. Here though they seeme to accuse us of an high craft and of a Chimera yet withall thus farre hee acknowledgeth our Truth and cleareth it from being a Chimera That some doctrines are of farre more importance then some others containing the very heads and first grounds of Christianitie more then

and root of this very errour which damneth men that shall bee saved And indeed it is a vice not beseeming a Cavalier which hee calleth Pusillanimity An errour of ●onscience is caused by pusillanimity of heart whereby a man fears that which should not be feared according to the right judgement of reason and such a conscience is too strict and therefore to bee avoided because it causeth three evills whereof the third is this It damnes him that should be saved But thus this errour of the Cavalier being taken from him by which he thinkes he may follow his erroneous conscience in denouncing damnation to those that are saved the very sinnew and bond of his discourse is cut assunder and all his ensuing labour lost by which hee strives to prove that Protestants and Romists are divided and cannot both bee saved For though they be thus divided a Papist cannot charitably tell a saved Protestant that hee is damned because hee doth erroneously beleeve it Yet will he needs goe on to his proofes of unity though altogether unprofitable and unable to excuse Rome from the charge of being uncharitable to Protestants yea it rather aggravates his charge and makes her more uncharitable in not holding unity with so good Christians as Protestants Yet hee is resolved to goe on and to utter that which hee gathered upon this head or rather upon this word of Unity for the places which hee brings forth it seemes please him well if they doe speake of the word Unity or something neere to the sound of it though the meaning bee nothing of that unity which it concernes him even in this his walke of impertinency and wandering to pursue and prove For sometimes his Allegations seeme to prove that there should bee in the Church one Head and sometimes one Heart and Affection somtimes one Spirit But if the Author would bee pleased to remember his owne businesse he might consider that his worke is to prove that there is in the Church such an entire unity in all points of Doctrine that there can be no difference or dissent in any one point though never so small but that by this difference the unity of the Church and salvation is lost For wee deny not but there must bee one heart and one affection and one spirit in the Church and all this in and under the unity of one Head Christ Iesus Againe we acknowledge that God did found but one Church and one Religion and that without these two there is no salvation But except the Author prove that the unity of this one Church and of this one Religion consists in this that the beliefe of all must be one and the same in all points under paine of Damnation the former words of unity are meere words and not pertinent to this end neither will they make up his taske For when hee comes to his next point that this unity is broken betweene Protestants and Romists wee will presently deny that wee have any way broken that unity of faith which holds us in unity with the Church and consequently wee are still in the state of salvation and so all his errand is lost Therefore the most places being impertinent as proving that which wee deny not and indeed make nothing for him being granted hee hath two or three which by screwes are wrested toward this full unity in points of beliefe though they reach not home to it This perchance hee aymed at in other places but they would not joyne with him SECT II. The argument drawne from the authority of the High Priest among the Iewes answered A First of his unproving and impertinent places is that of Deut. 17. where as our Author saith his whole people should be subject to the determination of the High Priest for the time being and this upon no lesse then paine of death In which sentence there was to be no appeale And a little after The great authority and power which was cast upon the individuall Person of one Iudge But first if wee will reade the words of God himselfe we may see that He speaks of more then one individuall Person For Hee speakes of the Levites the Priests and the Judge And if a man will not hearken to the Priest or to the Judge that then he should dye But secondly it must bee remembred that that which the Priest or the Judge must pronounce must bee the sentence of the Law For even the Prophet must dye which shall presume to speak a word which God hath not commanded Yet thirdly wee well know That this speaking according to the Law was often neglected by the Priests and therefore they brake the Covenant of Levi and led the people into errors as hereafter more fully may bee proved And I hope this Champion will not say that the people lost their salvation if they did not hold unity with the errors of the Priests And whereas hee addeth That there could bee no Religion or Church that did not agree with this Wee take not this to bee the present Question but Whether all beleevers Proselites or Jewes did in every point by the Priests decision hold an unity of beliefe and did in no point differ Now this I thinke will never bee both affirmed and proved For not only humane Testimonies but the Scriptures themselves doe shew us that there were divers sects and opinions among them and yet they joyned together in externall unity not dividing themselves into two Religions and Churches But to put this Author out of trouble in regard of his individuall High Priest the mention of whom seemes to looke asquint on the Pope as his shadow let him remember That the High Priest was himselfe a shadow of Christ and when Christ came this shadow was abolished and when this shadow dyed it left not the Pope either heire or executor and so hee can be at best but the counterfeit of an abolished shadow And thus all this Authors labours for the High Priest are left to the Pope But see how yet it fals out more unhappily against him for after hee had made mention of the individuall High Priest his next proofe ariseth from Korah Dathan and Abiram punished for Schisme and not for Heresie and difference in Doctrine against two individuall persons Moses and Aaron SECT III. It is declared 1. That the unity of the Church may be preserved without an exact agreement in all points of doctrine 2. That the Papists exalt the Pope above God in that they hold all differences from the Popes determination to bee mortall and yet some breaches of Gods Law to bee veniall ANother place of his very impertinent to his purpose is taken or racked out of the Psalmes which differently from the originall and corrected Translations hee thus paraphraseth Hee makes them to bee all after one manner and to bee endued with the same affections and dictamens concerning Gods service But the word dictamens we leave to this Author as

having that saving faith the Romists shew want of charity in damning those who are saved Hee was againe out of the way in bringing his owne Romists into schisme and damnation by dividing them from Protestants which have that one saving faith And now he goes further out of the way in removing the reasons that may make for unity though by unity with Protestants Romists may avoid uncharitablenesse schisme and damnation so it seemes hee is so earnest for division and dis-union that to attaine it he will hazzard both charity and salvation to his owne fellow Romists as a high price and farre above the value of that which hee would purchase though it were the richest jewell in the world Yet on hee goes upon this adventure And whereas differences amongst Romists are brought forth to make Romists more equall to differences among Protestants or to some differences betweene Protestants and Romists and likewise to make Romists thinke there may be a spirituall unity notwithstanding some differences because notwithstanding their owne differences they affirme there is an unity among themselves this the Author thinkes too peaceable and therefore strives to take it out of the way Toward this he is willing to deny that there are such differences amongst Romists and he strives to shew that they agree even in those things wherein they differ But differ they doe and strong evidences wee have for it which may hereafter be produced Neither indeede their Poeticall Heade of unity the Pope nor any one man on earth can make the whole Church to bee inwardly of one minde and soule but onely that Lord and maker of Spirits by his owne Spirit his true and onely Vicar For that one Spirit enlightning and guiding the spirits of men with one faith of one word delivered by the ministery directed and enabled by the same one spirit can onely make a true reall internall and spirituall unity And accordingly S. Paul leading us to the unity of faith thus rightly ordereth his words toward unity One Spirit one Lord one Faith And thus hee goes on and sheweth how this one spirit of one Lord which inwardly workes this unity of faith in the Lords body outwardly also concurres to the working of it by the gifts given to the ministery For this working without in the ministery and inabling them to teach one and the same doctrine of saving faith and inwardly working in the hearts and soules of Christs members these members are brought into the unity of faith and so into one body of Christ and as in this body of Christ there are different members of different measures and capacities by the different gifts of the spirit so these different capacities doe not reach or containe one measure of divine truth Christ the Foundation and Head is made knowne to all his members for by this knowledge they become his members and so have they all unity in so much divine truth as knits them to Christ But by reason of their different measures some attaining such holy truths of which others are short there must needs bee a difference in the apprehension of those truths to which some attaine and others doe not come yet in all is a settled desire and purpose to beleeve the whole truth revealed by God if it be also revealed to them that it is the truth of God And so whatsoever force was in the Champions speech That true spirituall faith beleeveth the whole Body of divine doctrine makes not against us but for us and much more for us then for them For we upon the right motive which is God speaking in his word doe beleeve plainly whatsoever we conceive and what we doe not conceive wee beleeve in purpose and intention And thus have wee perfect unity while in the fundamentalls we have an actuall unity of faith and in the lesser points an unity of purpose and will But in this true and kindly unity one Spirit not one Pope doth cause inwardly one faith And againe that one spirit giving gifts to men not to one man outwardly bringeth to the inward unity of faith And indeede that none but the spirit the true vicar of Christ can make this solid spirituall and internall unity it appeares by the confession of the very Romish craft which hath coyned the Pope to be the head of unity For that they might make and prove him to be such they have put him into the place of the holy Ghost and made him the Vicar of Christ accordingly they say that the holy Ghost speaks by him and so the speech of the holy Ghost being infallible verity is a right ground of unity A foule errour and without ground of Scripture which never since the departure of Christ from earth tyed the holy Ghost to one man so that from him the whole Church should fetch Oracles and resolutions But indeed it is a high and blasphemous imposture which puts the Pope in place of the holy Ghost And when this man speakes it pronounceth of him as the people of Herod The voice of God and not of Man And how little this differs from Montanisme I wish Romists would consider who reduced the promise of sending the Comforter Christs Vicar as Tertullian cals him to be performed in Montanus And the very same place doe the Romists apply to the Pope which was applied to Montanus but yet thus it appeares That even they that erre in the application yet hold truth in the position That the holy Ghost is the true root of union though erroneously and blasphemously they put the Pope into his roome and make the voyce of the Pope to bee the voice of the holy Ghost And surely the Pope himselfe plainely shewes that hee doubts his owne spirituall power of making unity and therefore hee flyes to the grosse and materiall instruments of unity the Sword and Faggot And so calling downe fire on those that obey him not if he have any spirit it seems it is not that spirit which Christ said was the Evangelicall spirit of the Apostles but rather of him which is called the Destroyer And indeed this device of man to make unity of faith by one man called the Pope being thus thrust into the place of the Spirit of God as it proceeded from the spirit of errour so hath it made unity in errour as the last best of Popes Gregory the Great did in a manner prophecie but it never will make unity in solide and universall Faith and Truth for the beleevers in this counterfeit head of unity have both gotten from him an unity in many errors and have beene left in many great and weighty differences whereof there is little hope of resolving them into union the sight whereof turnes our eyes from this humane and fictitious Head of unitie to the true roote and meanes of unity set forth by the Apostle And because this Author strives to put away from mens eyes the differences which arise under this false Head of union let us shew him