Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	son_n	20,542	5	6.1434	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

was able to finde out the name of the blessed Trinitie By reason whereof the people stoode in a manunering supposing it was a newe Doctrine Your Massemongers and Idoll Préests durst not preach of it for feare of dulling the peoples heads with so great and déepe Mysteries And diuers of your Church of Roome doo thinke that this Doctrine is to hie a Doctrine for the people yet what colour so euer you all haue and beare of zeale and Religion I sée plainlie that you doo but cast away the soules of men for you reade in an vnknowne tongue you condempne your selues for you speake flatlie against the trueth you doo but dissemble in this waightie Article of our faithe and of the Trinitie and how cunningly soeuer you glose and do ceitfully soeuer it be that you colour your imquitie the Lord shall reueale it and we doo knowe it alreadie Wherefore I will first of all begin with this pointe of our faithe this ended I will come to the rest In all which I promise that no new doctrine shal be taught you or vaine matters opened to you or any doubtfull thinge deliuered to you But for that which I speake I will giue you a good and sufficient warrant out of the booke of God Thus I beléeue therefore and thus I teache all that faithfully will beléeue to hold and kéepe this ground of saluation for euer which is This reuerend doctrine of the Trinitie is in all holy and sacred wise to be read of euery person that vvilbe saued That Trinitie in Vnitie and Vnitie in Trinitie is to be woorshipped For there is the father who created all there is the sonne and he redéemed all and there is the spirit the holie Ghost that dooth sanctifie all The Father is made of none neither made nor created nor begotten The Sonne is of the Father alone not made nor created but begotten The holy Ghost is of the Father and of the sonne not made nor created nor begotten but proceeding And as in the Scriptures all things that are taught vs are of thrée sorts Either put in and set downe for man to beléeue and not to sée as was the heauen and the earth made of nothing by the Lorde Either to beholde and containe by faithe as is our redemption by Christ either which is last sensiblie to perceiue and naturally to take héede of and beware as is our obedience and disobedience in the commaundements of the Lord The naturall man is lead by reason and sense the godly is directed by faithe and hope So I am of opinion that the carnall and grose man is not able to comprehend the depth of this Christian veritie for that he referreth all thinges to the senses which deceiue him or to the outwarde apparaunces which ouerthrowe him or to naturall reasons which ou●e come hun or to materiall and visible apparitions which are alwayes drawing and with holding him so that as he measureth his faith by his sight and the truthe by his corporall and palpable blindnes so is he neuer able to attaine vnto the liuely perfect trueth which riseth of faith is giuen by the Lord. For my owne part I am not of your opinion which deuide your selues from the Church by your foolishe ●●nes of Catholiques Iesuites Seminaries by which as by s●les coates you haue béene alwayes known amōg the righteous you shinke that this doctrine is harōe If it be it is no ●●●aile in you for you be hard hearted vnbeléeuing perso●● you thinke that the depth thereof cānot be attained vnto The vvilful and blinde are more more blinded by God in euerie thing that euery chyld cōtrolleth I easily graūt you this for séeing you serue not the Lord aright in matters wherin children sée your grosenes wherfore should you presume to search the depth of this secrete you thinke that the people is not able to cōprehend this doctrine I think so too for at your hands they cānot be taught at all your selues are ignorant In the scriptures they cānot learne for you kéepe close the booke of the Lord and you hide these Misteries frō them But they be carnal you worldly it is therfore ouer hard meat for them to féede on They then be as you are no marueile if the blind leading the blind they both fall at length wherefore lye you still snorting in your Closets rather inglutted with surfetting and riot then experienced in articles of your faith and lie there so lōg as you list suffer your own people to die for want of the light as you haue done rather then as rūnagates and maisterles men to trouble vs in Englād The Pope hath alwayes been knowne to be Antitichrist in sending foorth such as dysturbe common vvealthes I tell you the plainest Preacher that we haue cā vtter doctrine you cānot cōprehend and now as you fit dumbe mute speaking nothing you shal be witnesses in your own cōsciences that I will speake no other thing then the trueth Therefore I make protestation of my faith vnto you in this manner There is in the Trinitie thrée persons but one God the persons be these the Father the Sonne the holy Ghost In dignitie none desire to rise higher then the other in power they are equiualēt none goeth beyōd the other in glory they are glorious none is worshipped more then is the other Such as is the Father in diuinity such is the Sōne also in his exceltencie as the Father the Sōne is in they● brightnes so is the holy Ghost equal vnto them in his highnesse Maiesty which power Principality which right Honour and renowne which hath béene with them from all beginning is common and proper to all thrée Thrée be they in person one and all onely one in Goodhead In béede the Father died not but the Sonne died for vs ●he Sonne was begotten of his Father before all worldes the Father was not begotten of the Sonne The Spirite the holy Ghost protéedeth from them bothe the Spirit the holy Ghost is of them bothe the Spirit the holy Ghost is with them bothe The Father the Sōne procéeded not of the Sp●rit yet are they vnited so in the Godhead as the one is not aboue the other neither is there superiority in the one more then is in the other The Rabbines were pitthy and vvittie in many thinges though scrupulous and superstitious in som things The Hebrew Rabbines doo assigne and expresse the Trinitie by this name God which is with them Iehouah This the Gréekes call Tetragrammaton which is a name or word of fowre Letters to outward she we yet there are but thrée indéede for He is put in twise as in the second in the fourth place By these thrée Letters they doo expresse the Trinitie Iod betokeneth Principium 1 A beginning aptlie sheweth the Father that began and created all The second Letter He signifieth To be or to lyue and declareth the Sōne which is

is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactan●●●● called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to cōsider mā and it is to be done two waies 1 In his own person 2 In the persō of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmēt of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemou● heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ

the life of all The third Letter Van and which is also a Coniunction Copulatiue dooth aptly represent The Spirite the holie Ghost who is the knitting together of bothe I am not ignoraunt that the Iewes were a superstitious and verie foolishe people therefore helde they vainely and obserued toyishly and helde ignorauntly many thinges of no moment whereof this is one That this word Iehouah was called of them Nomen inessabile 1 A name not to be spoken The things vvhich are good though in any man refuse them not such thinges as are amisse though in the highest alowe them not And in a booke of theirs which is their book● Senhadrin I finde it thus written He that pronounceth the name of the fowre Letters as the Letters themselues do soūd shall haue no part in the world to come I cannot tell how to think other wise of you present héere somtimes schollers to the Pope then I doo of them but it is verie like the you are drowned in this Iewish blockish opinion for howsoeuer it be that you thinke of the Trinity there is none of you all haue done it none of you that doo purpose héereafter none of you the euer I read of or haue found that durst or would in the dayes of ignorance preach openly or speake publiquelie this excellent and most heauenly Doctrine of the Trinitie The Fathers of olde were not ashamed thereof neyther halted they ●●●●t good and euill but rightly and vprightly perfectly as prositably and directly as exactlie handled they euery thing to expresse the Trinitie they vsed similitudes A ugustine shewed it Per solem Currentem fulgentem et Calentem 1 By the sunne which runneth which glistreth and heateth with his beames Yet to the constitution of the body of the Sūne these thrée properties doo not come as making thrée but one body no more doo the thrée persons make thrée but one God Tertullian to Praxea describeth it thus Per fontem fluuium et riunlū 1 By the spring which deliuereth by the Flood which floweth by the Riuer which runneth And yet it is but one the same water gushing foorth into them bothe Similitudes do expresse heauenly and diuine thinges though they agree not in the comparison in all thinges The same Tertullian dooth open the same Mysterie of the Trinitie Per radicem fruticem et Truncum 1 By the Roote which gathereth by the Fruite which proceedeth and by the body of the Tree which beareth it So in like manner may we say of the Trinitie the Father giueth the Sōne saueth the holie Ghost procéedeth from them bothe yet are they not thrée but one God In common experience we may gather and collect a proper similitude to expresse this for there is the body and we stand by it there is the soule we are quickened and liue by it there is the Spirite we breathe and continew with it yet these make not thrée but one man This thing also Cyprian noted vpon the Créede for this part therefore sufficient enough it is that I haue spoken I will come to the other Particular point which is this First that I promised to speake particularlie not generallie Next is a braunche of the same to examine and trie whether any Idolatrie may be admitted and so to ponder and way equally the opinions and dealinges of you the Schollers of Roome Thirdsy shall appeare the first point required in a Christian what seruice that is that appertayneth and is duely to be giuen vnto the Lord. The thing generall to be spoken of heere is this That Idoll worship and all false adoration is condempned and forbidden in this place For this cause I haue some thing to say vnto you whome I sée before me at this present and in the same I haue to charge you déepelie in the name of the Lord how to speake vnto you and by name to all you I knowe not This I am sure of you came lately from Roome and to a good ende you could not come for you haue not come to vs in the Lord And you be they to whome I will direct my spéeche as vnto men foolorne and cast off from out the Tents of Israel for you are Leapers Tell me if you will whether in your consciences you finde not your selues guiltie of sacriledge and Idolatrie yea or no The Lord sayth Heare O Israel the Lord thy God is Lord onely Then I conclude and my force is bent against you thus They that serue any other saue the Lord their God onely are guilty of sacriledge commit spirituall whordome and be Idolaters You of late the Popes Schollers Seminaries and of his Colledge euen you woorship Images euen you haue Agnos Dei in your bosome and you serue not the Lord your God onely but Idolles Ergo. You are guiltie of sacriledge you commit spirituall whordome you be Idolaters And giue eare belooued in the Lord I request you be you Iudges of that I speake and be witnesses of those thinges I vtter I call not you that haue refused the Lord I speaks otherwise and thinke of you as of those that be without and yet for all that belooued if you will be belooued and belooued because the Lord may looue you and belooued for I burne in zeale looue towardes you as towardes them I would haue to looue and feare the Lord. To you all therefore I speake demaunding of you this Question why rather you séeke after Images then after God why rather to Idol●es then to the Lord why rather any other woorshippe wherein you are insnared then the Lord your God onely If you thinke I offer you iniury for I speake you may say nothing I preache you holde your peace I haue lybertie you are cut short I may holdly say what I can you may not say any thing in defence of your selues Then I will doo yet more for you and I will walke equally twixt you me and hauing hurthened you with that which I sée you are faulty in I wil 〈◊〉 all that before God and his Angels and in the presence of all these lay open the trueth and declare that sincere and true meaning which these woords this Scripture aloweth The Lord sayth héere Heare O Israel heare the Lord You heare the Pope and you feare man The Lord sayth Heare the Lord thy God you giue eare to your inuentions The Lord sayth I the Lord thy God am Lord onelie you haue other Gods worship Images Then iudge you let not me he your Iudge any otherwise then in this so plaine a matter which you your selues cannot deny And for all this sée how fauourably I will deale on your behalfe You say that beside this plaine cōmaūdement O Israel the Lord thy God is Lord onely That you for all that haue a liberty giuen vnto you for the worshipping of Images How shall this be tride In the deciding of the Question you will suspect me I shall not be thought to be indifferent but

both to the right hand and to the left hand contrarie to the word of God I appeale to your owne consciences I referre my selfe to that spirite which I knowe euen nowe pricketh you The profession of Iesuites and the name of thē was taken of two sundrie per sons the profession vpōthe ererection of a college by a Pope the name is taken was before the erection of the house almost 1050. yeares for they be Iesuites of Iesus Haeret. fabularum Compend 10. lib. 4. and in the same tel me whether I charge you wrōgfully yea or not Where haue you warrant for that profession which some of you here professe Why are you seuered from men by an other name and wherefore haue you that same vnheardof title of Iesuites what Prophete what Apostle what good and auncient dusto●●e of the Primitiue Church sinde you this in The time will not permit me now but hereafter I will shewe your originall at large But yet tell me what authoritie what warrant what Scripture you haue for your whippings and your shauings Truely they are good marks for you to be knowne by as of such as be right Priestes of Baal Who as you whippe your selues so they also launched them selues to be séene of men Or you be like vnto the Donatistes of whome Theodoretus Bishop of Cyrus speaketh For they fat vp them selues like Porklings before they dye and offer vp sacrifices to them that are aliue and whip one an other oftentimes One merrie pretie conceited thing I do remember written of them by the same Theodorete which thing a yong Gentleman is said to haue done Now it fell out that many of them vpon a time assembled together being like vnto madde men and in a phrensie The Arrian in killing of him selfe the Donatist in his madnesse doing the same and the Iesuite in whipping of him and shortening his time agree al in one fell vpon a noble and couragious young Gentleman and among them one reached vnto him a naked sword and bid him runne him thorowe for he was wearie of his life the young youth aunswered that he was afraide to doe any such déede and then peraduenture if I should doe it your companions also would kill me But they forced him at length the Gentleman vpon condition condescended so that they would be all bound with cords that he might be in feare of nothing They also yealded to that This Gentleman bound them fast then tooke he the sword of them which done he would not runne vpon them or kil them but tooke whippes and whipped them For my owne part of a trueth I commend this young man and I would that our grayheaded Fathers in this Realme were of his minde Not that I doe desire they should drawe out the sword to cut you off but bicause you are so well vsed to whippings as being a profession of your owne to doe it I would councell them to haue a care of the same and no withered armes in the tryall of this matter Nowe if you like your owne countrie cordes better than ours they shall doe a good deede to shippe you ouer to Rome againe There can be no better lawe to tame them then is the same to which they are sworne ●●d is so well allowed of them from whence you came Then can you not complaine of vs for we haue done no more vnto you then you would haue vs doe no nor then you do vnto your selues And weout al dout if you should be touched according to your deseruings I do not finde howe you should escape w e your liues the both seditiously come hither to raise vp her Maiesties subiectes and tumultuously spread abroad rebellious pamphlets and with so horrible sacriledge to the Maiestie of God cause our people to refuse comming to the Church Thrée which if both her Maiestie were not merciful and our learned and sage Fathers willing also to heare of your conuersion and amendment are able to cut you short enough for euer séeing Rome or the Pope any more For my owne part The false Churches vse fire and ●aggot in much crueltie therefore the true Church may vse some discipline and some sharp punishmēt with out tyrannie I will not add willingly affliction to affliction or griefe vnto griefe yet what we suffered in those bloudie and late dayes the world knoweth and for the bread and good kéeping you finde in the Towre you trussed vs vp at the Gallowes and fiered vs at the stake The Lord graunt that it be not layde vnto your charge But thankes to our Lorde God that hither to hath saued vs from you I hope that for his names sake he will deliuer vs still In déede you beginne to bussell nowe and by little and a little to shewe your heades in this Realme but your hope shall be turned to distrust and your day you looke for to an vnknowne day and what so euer it be that you trust vnto whether to the hollowe heartes of England The church was nener without one Achitophel some Doeg or other or one Iudas to betray it or to the faire prontifes of those that sent you ●uer or to some Oracle you haue by which you haue receiued courage or to the foreigne powers which haue bewitched you or to the trayterous attemptes that haue bene practised or to the seditious tumultes which the Pope and Spaine haue raised or else to what so euer it is you trust I tell you plainely you are beguiled you are deceiued you are blinded you are infatuated and your Counsel is brought to nought You may retire wel enough with your companions for of a truth as Achior saide to Olofernes captaine of the armie of Assur Iudeth 5. so can we and so will we answere you If we haue done no great sinne or committed no euill in the sight of our God whereby we haue prouoked him he shall fight against you all But if we haue then if we repent not the Lord will surely deliuer vs into your handes and if there be none iniquitie in vs it is best for you and for your confederates to goe by and to returne backe for I tell you the Lord will fight for vs. Nowe if it should come to passe that God should deliuer vs into the handes of forainers and into she handes of the wicked God not man is to be feated when man comm●●deth ha●●is co●tratie to God yet will we say as Shadrach Meshach and Abednego saide to Nebucadnezar We woulde neither obey them nor their commaundement but let the Lord do what semeth him good in his eyes And in the meane season as wee depende vpon the Lorde our God that made both heauen and earth So also wee will not cease to crye out against you to desire the Lorde to deale with you acco●ding to the iniquitie of your inuentions Psal 28.5 To disperse your lying lippes and your deceiptfull tongues Psalm 12.3 To reward you seuenfolde into your