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
A15103	An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time.	White, Peter, Vicar of Eaton Socon.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

Philip. 1. which day he with all the rest of Gods deare children earnestly desired longed after 1. Pet. 1. as th end of all their trauel 〈…〉 the full perfecting of their regeneration to their euerlasting glory in Christ And to be short S. Augustine saith Aug. de peceatorl meritis remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur sed renouatio incipit à remissione omniū peccatorū c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret nō diceret apostolus etsi exterior homo noster corrumpi tur interior renouatur de die in diē profecto enim qui de die in diē adhuc renouatur nondum totus est renouatus Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised but renouation beginneth at the remission of all sinnes But if perfect newnes might be wrought in Baptisme in the soule which is the inward man then would not the apostle haue said althogh our outward man be destroied the inward man is day by day renued for truly he that is yet daily renued is not as yet wholly renued And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer of great blasphemie and wickednes For if there be nothing in vs nor of vs but sinne and abhomination and that we trust to be saued onely by the death and bloudshedding of Christe which is most true thē where is their infused righteousnes workes of congruence or preparations to forme fashion their faith where is their deseruing merits satisfying workes or works of condigne stirred vp and drawen foorth by their firste iustice There are none at all no not one they are all abhominable c. But this confession of Sherwins was vnto him selfe and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes and Pharisees which although it was both good and true the worke of the holy Ghost in that il man to declare the purpose of god for our redēptiō in the death of christ yet had both caiphas the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof euen to the death of Christ and presernation of their own state euen so these Iesuites notwithstanding the forme of good wordes they here vse there lyeth hid in their heartes a wicked and deuelish meaninge to the ouerthrow of Christes office and glorie as by the discouery therof hetherto hath wel appeared Now where the Papistes papisticall Iesuites obiect saint Iames they doe by a double Sophisme beguile themselues and others Mark 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 That is to wit in this word Faith in the word Iustification For faith in that place of S. Iames is taken for such a faith as the Deuill hath as Pharao had as the Capernaits and such others that for a time beleeued and such a one as Iudas and Simon magus had and like vnto the Iesuiticall faith and I thinke worse then the Deuils faith They should doe well therefore and finde lesse damnation if they forsake with Iudas in playne tearmes the name of Christ call themselues no more Iesuites after so good a name but Iscariozites and Magozites accordinge to the substaunce of theire Religion For where Iudas solde his Maister but once and Symon Magus woulde haue bought the holye Ghost but once they doe it infinitely and neuer make an ende thereof Now to their sophisme first where S. paul in the example of Abraham taketh faith for the knowledge of god the assente vnto his word with trust or cōfidence therin wherby Christ is apprehēded S. Iames taketh it for a shadow of faith seperated from fiducia such a one as the papistical peneral or catholicke faith is which iustifyeth before God no more then deuils faith can iustifie S. Iames did not say that such men as hee spake of had Faith but hee sayeth What and if a man say he hath Faith which intrueth Saint Ieames importeth them to want Secondly Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God I haue saith he made thee a father to many nations euen before god And S. Iames referreth it vnto mē and therfore saith shew me thy faith by thy workes then bringeth the example of Abraham to conclude that by works in the sight and iudgemente of men we are iustified and not by knowledge which there hee calleth only faith And this agreeth with our sauiour Christ who saith Iam. 3 Mar. 5 1. Pet 2 Sic luceat lux vestra c Let your light so shine before men that they may see youre good woorkes and so glorifye your heauenly father Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes the one to proue that we be iustifyed by faith only without works and that before God the other to trie out a false hipocriticall shadow of faith frō a true liuelie iustifying Faith that neuer wanteth his works And this tryall hee maketh by woorkes which euer attend vpon a true Faith as the inseperable fruits thereof Etsi non precedunt iustificandū August de Fr. oper●bus sequuntur tamen iustificatū Although workes goe not before him that is to be iustifyed yet truely workes follow him that is already iustifyed And thus also doth S. Augustine interprete this place of S. Iames so doeth Thomas Aquinas Quest 76 Haec loquitur saith S Augustine de operibus quae sequun tur Fidem c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur Haec oblatio est opus testimoniū Fidei Iustitiae Saint Iames speaketh here of those workes which doe follow Faith Wherefore he saith Through faith Abraham offered vp Isaac wher he was tryed of God This oblation is the worke and Testimonie of his faith and iustificatiō Aquinas saith Opera iustificāt declaratiue Workes declare vs to be iustifyed Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification drawen out of the Schoole of the Sorbonists that Sherwin meant nothing lesse in his late confession at his death thē that which the people for the most parte did suppose him to vtter If he had ment as the good forme of words doe to all good Christians importe why did he not first detest and condemn his Iesuiticall profession Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie For his forme of words is vnto his Iesuiticall Profession Popish Religion as contrarie 2. Cor. 6. Psal 37 Luk. 7.19.23 2. Reg. Mat. 3 Apoc. 14.19 as Light to Darcknesse trueth to Falshoode Christ to Beliall and he that will doe anye thing acceptable to God must first decline frō euil that he may do good So did Mary Magdalen Zache the Publican the Thiefe vpon the crosse and all penitēt sinners for so the Gospell teacheth But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell and the sorboniticall Doctoures in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue euen nowe beginninge to fall in all falshoode and Religious craftines goeth farre beyonde himselfe For they seeing the people beinge long oppressed with their superstitious Tyranny now by the continual preaching of the gospell in these last dayes to begin both to suspecte and to mislike the abhominations of their Popishe Religion thoughte it more then time to leaue the grosse and homelye tearmes of the Schoolemen and barbarous Predecessours in this matter of Iustification and to set a new Face and fine colour vpon that vile and corrupt matter by shewe of good woordes borrowed from the Gospell according to the time interlacing the same with new Distinctions and burnished Tearmes of arte so that except men do very carefully examine the same they are able to deceiue not the simple onelye but the wise and learned also Yea if it were possible euen the verye electe So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes This maner of dealing thus dissemblinge and hidinge their owne meanings to the beguyling of the world is not good Reader that deuiding of Gods worde that S. Paule requyreth of the Lordes Ministers But contrariwise that braule of wordes and prophane clamors in vaine thinges tending vnto farther impietie wounding the conscience of the ignorant and greeuing the godlye like the frettinge of a Canker The Lord therefore deliuer his Church from the handes of such subtill workemen whose consciences are seared with obstinate hyyocrifie and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde to whome with the Father and the holy Ghost three persons and one eternall God be all glory and honor now and for euer LONDON ❧ Imprinted by Iohn Wolfe 1582.

no such a threefold difference of righteousnes before God as the Papistes imagine 9 The righteousnes of the lawe and the righteousnes of the Gospell with their difference 10 The Papistes make Christe no more beneficiall vnto his Church then is the lawe 11 That the father doth not only offer our Saluation vnto vs wrought in Christ but also through him doeth effectually bestowe the same vpon vs by a liuely faith in Christ 12 That this faith wherby weare iustified is not of our selues neither depēding vpō our free wil as the papistes imagine but it is the gifte of God in Christ and the worke of his spirite by the Preaching of the Gospell and dependeth vpon our election 13 That this faith onely iustifieth beefore God with out the helpe of workes 14 That this faith respecteth onely the promise of God made vnto vs in the death and passion of Christ and not legall or temporall promises as the Papistes wickedly pretend 15 That the promises of the Gospell are free and absolute and not condicional as the legall and temporall promises are 16 That a liuing and iustifiyng faith is alwaies fruitfull and neuer idle or barren and although it onely alone doth iustifie yet is it neuer alone or voide of good workes 17 The distinction of the Iesuiticall first and second iustification with their termes and woordes of arre haue the same meaning and corruption that the schoolemen had 18 That the Papistes leaue nothing vnto Christ and his Gospell in the worke of our iustification but onely this that he teacheth how a man may iustifie him selfe before God 19 That the continuall remission of sinne through Christ is our onely iustification before God 20 That sanctification and renouatiō are not our iustification before God but the fruites therof follow the same 21 That renouatiō and sanctification are not perfected at one instant or moment of time as the Papistes imagine but by cōtinuance not throughly performed vntill by death mortalitie be put off 22 The true interpretation of the place of S. Iames that the Papistes abuse to proue iustification by workes 23 That Sherwin in the forme wordes of his confession meant not as they did pretend but meere contrarie and therefore like vnto the prophecie of Cayphas 24 Why the Papistes and especially these Iesuites refuse the termes wordes of the schoolemen and conforme their wordes like vnto the Scripture THE PREFACE To the Reader THe old serpent The red Dragon Gen. 3. Iob. 1. Apoc. 9.12.13 1. Cor. 1.2.3 Mat. 15. Esay 28. Sathan the deceiuer of the whole worlde the continuall selaūderer and accuser of Gods childrē hath no way gentle reader more molested Gods people and preuailed against his Church to the great hinderance of his true worship and glorie of his blessed name then by renting the vnitie of his Church into the sectes and factions of men couering neuerthelesse these manifolde sectes and factions vnder the Cloake and shadow of the Catholike Church when in deede there most times emong these factions either remaineth no part of Gods worship and true religion at all or els verie little and that so corrupted as therein the true glorie of God may no way appeare when the true glorie of God his worship and religion is truly founded in Christe Gen. 3 17. Deut. 18 Esay 8.9.10.13 Mat. 3 10.28 Rom. 1.3.4.5.10 1. Cor. 1. Iohn 1.6 Ephes 4. Collos 2. Epist Iohn cap 1.2 by whom the knoweledge of God the father wisedome righteousnes sanctification and redemption is denied vnto vs through operation of his holy spirit and ministerie of his worde and wee againe by the same meanes as it were by iointes and cooples inseparable conioyned vnto Christ in whom dwelleth the fulnes of the Godhead substancially and is the only head of his Church Sauiour of his bodie that in him and thorowe him we may both see and enioy the glorious presence of God essectually This craftie workeman Sathan so cunning li transsigureth himselfe as though he were an Angell of light 1. Pet. 2. 1. Tim. 2. Ebru 1.2.3.4.8.9.10.13 Apoc. 1.4.6.7.10.11.14 Cal. 1.2.3.4 Phil. 1.2.3 that hee often renteth the parts and mēbers of this bodie from Christ and God conioyning them vnto himselfe through the inuentions titles and holines of men treading downe the true doctrine of Christ his precious blood death and merits by the doctrine of mens deuises merits and other such like abhominations Thus began Sathan in Paradise to worke at the very beginning Thus so soone as the lawe was giuen vnder Moyses wrought hee by Corah Dathan and Abyran and hath so continued vntill this day Num. 16. and will doe vnto the worldes end Vnder the titles names traditions of Saduceis Esseans and Phariseis he aduanced so farre his owne kingdome that hee vtterly defaced the kingdome of God blinded both Priest and people that not onely the name of a true Israelite in respect of a Saducie Esseā or Pharisy was of no regard or estimation hee thereby so much blinded them that they knewe not Christ the true Messias whē he was come among thē but vtterly refused him and to their great condemnation reiected him whom they daily had in their mouthes and bragged themselues to be his people his Church and children of Abraham Iohn 1. vnto whom as vnto his peculiar inheritance he was especially sent The sonne of God found none more obstinate malicious against him his doctrine and kingdome then these men that continually vaunted and bragged of his name promises law Church and kingdome After Christes giorious Ascention by false Apostles Sathan set forward againe his aunciēt practice which although the great paine and diligence of the Apostles Apostolicall Pastors in their time mightily suppressed But when the Apostles and the Apostolical Pastors were taken out of this life to rest with the Lorde and that the faithfull workemen and diligent Pastors wared shant and thin in the Lordes vineyard then did Sathan go forward very busily with this practice Act. 20. 2. Thes 1 Apoc. 13 2 Tim. 4. Apoc. 9. and by such as came sorth of the very bosom of the Church speaking great thinges to the drawing of Disciples and followers after thē vntil he had set his chiefe Preudēt antichrist vicar general in his sente wherin hee in these sectaries stil pretendeth religion and godlinesse but alwaies denyeth and detesteth the substance thereof this well appeareth in the sectaries of all ages but especially after the first seuen hundreth yeered when the Monkish Locustes began to rise swarme out of the bothomles pit to spreade themselues into the worlde as the Benedictes Augustines Donstinians Cistrians with an infinite number beades some blacke some white and when the admiration of these began to decay then giueth the Deuill a fresh onset againe by a newe supplie of fryers Chanons Nunnes Ancorettes and Heremites a new band of other sectaries which termed thēselues schoolemen Canonists some Sententionaries Some

Thomistes some Scotistes some Canonistes some Summistes some Penitenciaries Angellical Doctors some Cyraphicall and some Sorbonistes and euery of these for the most parte both of sundry orders and fraternites and of diuers opinions and yet euery of these orders fraternities sentences decrees ordinaunces holines yea and their houses and garments whether they were old or newe of more honour estimation and credit then their Christ his death his passiō his merits his in tercestions his Gospell or any thing vnto him any way belonging And nowe last of all as the onely fray of his kingdome the Deuill hath transformed the former sectaries this ne●●e founde Hidra or sect of the Iesuites the very dragges of his bothomles pit whose beginning falshed and abhominable hipocryste diuers learned and godly men of our time as Chimnisius Boquin and our owne countriemen Master Charke Master Hammer and Master Filde haue both truely and effectually described Apoc. 12. Apoc. 〈◊〉 Apoc. 18. These good reader are guided by the three vncleane spirites that come out of the beastes mouth These be sent into the vniuersall worlde as the last power and strength of Sathan to repayre and bolde vp against Christ and his gospel the kingdome of Antichrist now euen falling downe These the Pope sendeth into al Countries but especially where the gospel is preached ●●reily to seduce the people to drawe younglings into their Seminaries to moue frie rebellions to practize the euerthrow of Godly Princes and zealous magistrates that their kingdome might againe become a pray vnto the Romish Antichrist and so to be made doublely the children of hel fire as they themselues be These recapitulate into thē selues the whole substance of Popery take vpon them the defence thereof more impudently then any yet heretofore newe or olde These in hipocry ●●e and al maner of dissēbling goe far beyond the Mōkes Fryers Nunnes Chanons or whatsoeuer dissembling broode hath beene heretofore It may seeme that the Deuill in these mē hath shewed his whole skil of dissembling and the very depth of his crafte for where in the former sectes he rent the Church by the names of men and with grosse rearmes and homely wordes opposed mans inuentions againste Christ and his gospell in these men he laboreth to plucke Christes ●aheritaunce from him by the title of his owne name peculyar onely vnto himselfe by furnishing againe the corruption of the scheolemē leauing their knowen and lothsome rearmes by a new shewe of wordes and termes of their own inuention that vnder them without suspicion they may deliuer againe the vile and filthie puddle of frinking Popery These newe Messengers of his therefore hee Garnisheth with the N●ne and title of Iesuites pretending them thereby to be the true reformers of Christs church sent from God in these laster dayes But gentle reader This Latet Anguis in Herba This name or Title of theirs is ful of deceite perill Esay 8.9 First in this title Iesuite they blasphemously rob Christ of his special pecuilar title and name of his office that neyther may nor can without great blasphemy Mat. 1. be geuen to none other by reason of the signification of the same And thou sayth the Angell shalt call his Name Iesus Phil. 3. because hee shall deliues his people from their sinnes this name is aboue all names and geuen onely to the sonne of God this is euer actiuely taken neuer pastiuely it sigmfieth to saue and not to be saued by any other These blasphemous Iesuites therefore as they can by no meane saue and deliuer men from sinne so shall they neuer except they repent from this blasphemy be saued from the bottomles pit of hell but there with the Deuill and his Angels for their wieked presumption shall they be euerlastingly damned Secondly vnder the shewe of this name and title they most crastely and wickedly dissolue the vuity of Christs Church misticall body defacing the name and title of a christian wherewith the holy ghost hath garnished and beautified the members of his body as a name most conuenient for their calling This name and title I say as a profane thing and to base for their holynes and professiō thus in the spring of the gospel did Sathan labour among the Corinthians to dissolue the vnitie from Christe vnder the name of Paule Apollo and Cephas and afterwardes as I saide throughly wickedly performed it vnder the names of Benedict Frauncis c. Their owne Gratian long agoe thus said of the like Negat Christian qui se negat Christianum He denieth Christ Causa 11. Quaesu 5. that denieth the name of a Christian Thirdly with the great hurt extreeme perill of all Christian Realmes they dayly awayte to destroye by trayterous practizes Godly Princes and zealous Magistrats by sturring vp sedition and rebellions emonge their subiectes and oftentimes procure desperat persōs to attempt horrible murders vpon Noble personages and as King Iohn was poysoned by a besperat Monke sundry Emperors by such their religious pra●izes so in these daies sūdry great personages are put in great dāger by these holy persōs The leagues of Gods Children with the wicked wherby the mightie helping hande of God hath continually beene turned euen from his owne deare children is no more daungerous vnto the Godly and Christian princes Deut. 17. Leuit. 18.19 2. Reg. 18.19.20.21.22.32 c 35. 1. Macha 8.9.12.14.16 Examples the of are manie both newe an lamentable Baruch Timo. 3. Rom. 13. Tertul. ad Scapulam then the accesse of this religious fraternitie or holy league and brotherhood vnto the presence of Kinges Princes or other noble mē is dāgerous vnto our state and time The prophets of God led by his holy spirit taught vs to pray for Tyrauntes yea for such as oppressed and persecuted the Church of God affirming that in their peace and safetie the Church of God yet vnder the Crosse shoulde prosper But these led by the vncleane spirit prepare and suborne desperate persons to kill and murder Godly Princes and Magistrates that be nurses and vnder God the defenders of the Churche Godly Princes therefore for the better safetie of themselues and subiectes may not deale herein as Porcenna did who when hee vnderstood that diuers desperate persōs had s●orne his death fled and left the siege to auoyde that daunger But they must followe the commaundement of God in the auoyding of their flattering promises and friendship and depende vpon the inuicible power and arme of the Lorde that neuer faileth such as do trust onely vnto his helpe and defence and vtterly destroy the dissembling kingedome of Popery seruing the members thereof 〈◊〉 11. as God gaue commaundement of Agag and the Amatekites of the Cananites as Moses serued the false prophet Balaam with the Madianits Reg. 18. Reg. 9. as Dauid serued the children of Ammō Elyas Iehu the false prophets and priestes of Baall ester and all the posteritie of Achab as