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	son_n	word_n	14,353	5	4.5058	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77860	Reasons shewing the necessity of reformation of the publick [brace]1. doctrine, 2. worship, [double brace] 3. rites and ceremonies, 4. church-government, and discipline, reputed to be (but indeed, not) established by law. Humbly offered to the serious consideration of this present Parliament. By divers ministers of sundry counties in England.	Burges, Cornelius, 1589?-1665.	1660 (1660)	Wing B5678; Thomason E764_4; ESTC R205206	61,780	69

satisfying their carnal and fleshly lusts but to have many children because every one of them hoped and begged oft-times of God in their Prayers that that blessed seed which God promised should come into the world to break the Serpents head might come and be born of his stock and kindred As if all did not know out of what Tribe Christ was to issue Par. 2. Hom. 2. of Alms pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of the Scripture saying Mercifulness and alms-giving purgeth from all sins delivereth from death and suffereth not the soul to come into darkness For this is alledged Tob. 4. ver 10. Then there is added The wise Preacher the son of Sirach confirmeth the same when he saith That as water quencheth burningfire even so mercy and alms resisteth and reconcileth sins Excellent sense For this Ecclus. 5. is quoted in the margent But it is cap. 3.30 where the words in the New Translation are Alms maketh an atonement for sins Of which words however a charitable construction may be wyre-drawn yet those expressions the same lesson doth the Holy Ghost teach us in sundry places of the Scripture evidently admit of these two gross Errours 1. That the Book of Tobit is to be taken for Holy Scripture 2. That it was indited by the Holy Ghost The former of these is contrary to Art 6. in which only the Canonical Books there named are owned for the Scripture of the Old Testament And that of Tobit is there numbred among the Apoeryphals which the Article saith out of Hierom the Church doth not apply to establish Doctrine yet this Homily applies these Apocryphal passages to confirm the Doctrine of Alms deeds And as touching the Holy Ghosts teaching of this in those places alledged out of Tobit and Siracides this is denyed by all who receive not those Books as Canonical Take but one witness instead of many King James who in his Book directed to his Eldest son and called Basilicon Doren having spoken to him of reading of the Holy Scriptures saith thus As to the Apocrypha Books I omit them because I am no Papist and indeed some of them are no way like the ditement of the Spirit of God 6. That by the 37th Article as it is still printed and may not be altered where it is said The Queens Majesty hath the chief power in the Realm of England c. meaning Queen Elizabeth who is after named therein all Ministers are bound to read those very words unto this day and may not say The Kings Majesty hath the chief power for the Articles must be read every word of them as they are printed with the Kings Declaration before them or the Minister must be deprived if he alter any word or shall not take it in the sense of the very Letter of it And if he keep not to all the very words of the Articles who can swear that he did read them after his Induction if put unto it 7. That by this means we shall have no setled or fixed Doctrine of the Church of England at all if so often as the Bishops and Clergy in Convocation shall obtain License to deliberate of all such things as they shall think fit to explain and shall obtain thereto the Royal Assent they may put what sense they please upon the Doctrine established which by the Declaration prefixed to the Articles is promised to be from time to time granted unto them If it be said There is an easie Cure for all this The Declaration before the 39 Articles was never confirmed by any Act of Parliament nor is now in force or if it be it is but the taking of that away and causing the Books to be printed without it So will the subscribers to the Articles be at as much liberty as by the Act of 13 Eliz. was allowed them To this it is Answered that this will signifie nothing if Ministers be still tyed to subscription For 1. It hath been already declared yea adjudged that by that Statute there is no liberty for any man to subscribe the Articles with any limitation or explication if any credit be given to Sir Edward Cook who saith * Instit 4.47 p. 324. edit 1658. that he hath heard Wray chief Justice in the Kings Bench Pasch 23 Eliz. quoting Dier 23 Eliz. 377. lib. 6. fol. 69. Grenes Case Smiths Case report that where one Smith subscribed to the said 39 Articles of Religion with this addition so far forth as the same were agreeable to the Word of God that it was resolved by him and all the Judges of England that this subscription was not according to the Statute of 13 Eliz. Because the Statute required an absolute subscription and this subscription made it conditional and that this Act was made for avoiding diversities of opinions c. And by this Addition the party might by his own private opinion take some of them to be against the Word of God and by this means diversities of opinions should not be avoided which was the scope of the Statute and the very Act it self made touching subscription hereby of none effect Thus He. 2. This shews a necessity of repealing that branch of the Act so far as it concerneth subscription because 1. if we may not subscribe with such an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the Composers of them are admitted to be infallible and their Articles of equal Authority with Canonical Scripture or else that the Statute intended to tyrannize over the Consciences of men which is not to be imagined 2. There is no more necessity for Ministers to subscribe those Articles which that Act confirmes then there is for others to subscribe to all other Acts of Parliament which do concern them If an Act once confirm and ratifie a thing under a penalty it will take place and keep all in as much obedience as if all the Subscriptions in the world were made to it It is not particular Subscriptions but publique Legislative Authority that makes it a binding Law 3. This Subscription is for the most part required of men while they be young and have not time or solidity throughly to ponder and weigh all the Articles in the balance of the Sanctuary or in the scaies of the Laws so that hereby they are cast into a snare ere they be aware and by their own inconsiderate and rash act bound as men are apt to make them believe if they afterwards upon never so just grounds begin to hesitate to maintain every of those Articles although contrary to the Word of God which is expresly contrary to the very Letter of the 20th Article which saith It is not lawful to ordain any thing that is contrary to Gods Word written And afterwards As it ought not to decree any thing against the same that is the Word so beside the same ought it not to enforce any thing

elected there can be legally and regularly no succession of Bishops There is no necessity of such a Consequence nor of making more Archbishops or Deans and Chapters or continuing of any such if it shall please the King and Parliament by any Act or Statute to appoint any other way and course of Election and Consecration of Bishops Which is as easie to be done as any thing else Enacted in Parliament there being no Divine Right so much as pretended unto for such Election or Consecration as of late was used in England 2. Whereas it is of late much insisted upon that Episcopacy is not only an Office of Precedency and Presidency above other Presbyters and Ministers given to them by the free Election of the rest to regulate order and act things agreed upon by the Presbytery joyned with them as the Commander in chief in an Army as the Capital Justice in a Court or as the Speaker in either House of Parliament but that it is a distinct and specifical Order by Divine Right Superiour to all other Presbyters which Order onely is Authorized to exercise such things as none else may medle with We say that this in England was never at all arrogated by any Bishops till of very late times 2. The things they make peculiar to Bishops ratione Ordinis are sole Ordination and sole Jurisdiction as if none had power in either of these but themselves neither of which even they who pretend to derive their Episcopacy from the Apostles ever undertook to make good by any solid Antiquity Yea 3. those very Antiquities which they allege are either spurious or else speak nothing either of sole Ordination or of sole Jurisdiction but rather the contrary as might easily be made out But we tye our selves to speak to these particulars only as said to be made out by Law 3. This was never yielded by any Law of England nor by the Book of Ordination For however that Book established in 5.6 Edw. 6. and after repeal by Queen Mary confirmed in 8. Eliz. cap. 1. Yet when it speaks of the making of Bishops it calls that a Consecration and not an Ordination as it doth when it speaks of making Deacons and Presbyters which it calleth Priests calling one The form and manner of Ordering Deacons the other The form of Ordering Priests But when it speaks of the other it changeth this Word Ordering and calls it The form of Consecrating an Archbishop or Bishop Which shews plainly that the Book of Ordination never meant to make Bishops or as Dr. Gauden calls it Legal Episcopacy to be not only in Degree and Office of Prolocutor but in a distinct Order of Christ's and his Apostles institution Superiour to a Presbyter It is indeed an easie matter for a bold man to contradict this and to say that the antient Writers call the Solemn form of consecrating a Bishop by no other name then that of Ordinatio Episcopi but it seems it is not so easie to prove what he saith For he produceth no such proof at all so that this confident saying touching such Ordination of Bishops affirmed by his Adversary to be a Novel Popish Position that this is Not Novel he is sure is but a meer shift and a put off no confutation at all And where he is pleased afterwards to urge the Preface to the Book of Ordination Dr Heylin Certam Epistol p. 143. which mentioneth three Orders of Ministers in the Church Bishops Priests and Deacons and one passage in one of the Prayers at the Consecration of an Archbishop or Bishop to prove that Episcopacy is a distinct Order from and Superiour to that of Presbyters he must be intreated to take notice 1. That the Preface alleged saith not as he speaks these THREE Orders but onely these Orders of Ministers c. But even there by way of explanation the Preface calls them Offices which Offices were evermore had in such reverent estimation c. now we deny them not to be distinct Offices only we cannot admit in his sense the Office of a Bishop to be a distinct Order above Presbytery For even in that very Preface it speaks of Consecrating not of Ordaining a Bishop as the Book all along doth of Ordering that is Ordaining of Deacons and Priests but never of other then of Consecrating of Archbishops and Bishops that is of setting them over the rest in degree to be the mouth and hand of the rest in executing what by the rest is agreed upon And 2. touching that Prayer he mentions wherein Episcopacy is called in that Part of the Book it self which concerneth Bishops an Order This is but a wyre-drawing of the Words and a meer wresting of them The Words of the Prayer are these Almighty God giver of all good things which by thy holy Spirit hast appointed divers Orders of Ministers in thy Church mercifully behold this thy Servant now called to the Work and Ministry of a Bishop c. Now how do these words prove a Bishop to be a distinct Order when speaking of the person then to be made Bishop it is not said he is called to the Order but to the Work and Ministry of a Bishop And seeing he onely talks of antient Writers but produceth none we shall make bold to mind him what is the sense of the Canon-Law which he pleads to be still in force in England if Lindwood that great English Canonist be of any value with him who saith expresly Episcopatus non est Ordo Yea the very Book of Ordination in ordering of Priests appointing 1 Tim. 3. to be then read If any desire the Office of a Bishop he desireth an honest work A Bishop must be blameless c. doth more then tacitly admit a Bishop and a Presbyter not to differ in Order To which we shall add the judgement of an antient Archbishop of Canterbury even Anselmus himself an high man for the Pope and a great Contestor with the King for Ecclesiastical Jurisdiction even beyond the bounds of the Laws of this Land who in his Commentary on the Epistle to the Philippians where Paul cap. 1. saluteth but two Orders Bishops and Deacons on the word Episcopis saith thus Episcopis id est Presbyteris Episcopos namque pro Presbyteris more suo posuit Non enim plures Episcopi in una civitate erant neque Presbyteros intermitteret ut ad Diaconos descenderet Sed dignitatem excellentiam Presbyterorum declarat dum eosdem qui Presbyteri sunt Episcopos esse manifestat Quod autem postea unus electus est qui caeteris praeponeretur in Schismatis remedio facium est ne unusquisque ad se trahens Evangelium rumperet Nam est Alexandriae a Marco Evangelista usque ad Heraclam Dionysium Episcopos qui sederunt in Centuria 3. Presbyterum unum de se elecium in Excelsiori loco Gradu collocatum Episcopum nominabant quomodo si Exercitus Imperatorem faciat aut Diaconi elegant

Annunciat None yet on Mar. 25. which is the day Josh 21. Josh 22. Ecclus. 2. Eccl. 3. On St. Mark None yet on Apr. 25 which is the day 2 Sam. 3. 2 Sam. 4. Ecclus 4. Ecclus. 5. On St. Barnaby None 't is no holy-day Yet on June 11. Hest 3. Hest 4. Eccl. 10. Eccl. 12. On St. Peter None yet on Jun. 29. which is the day Job 31. Job 32. Eccl. 15. Eccl. 19. On St. James None yet on July 25. which is the day Eccles 10. Eccles 1● Eccl. 21. Eccl. 23. On St. Barthol None yet on Aug. 24. which is the day Ezek. 3. Ezek. 6. Eccl. 25. Eccl. 29. On St. Matthew None yet on Sept. 21. which is the day Mic. 7. Naum 1. Eccl. 35. Eccl. 38. On St. Mich. None yet on Sept. 29. which is the day Zech. 7. Zech. 8. Eccl. 39. Eccl. 44. Can we think there could ever have been so much boldness in those that printed the Common-Prayer-Book in 1 Eliz. to make so many alterations in that very year wherein the Act of Eliz. passed for confirmation of that in 5.6 Edw. 6. which admits not of one of them if that Book which hath been followed ever since printed in 1 Eliz. were the very Book then re-established And is not every Minister which readeth those Apocryphals on the days aforesaid punishable if he persisteth therein by the Act of 1. Eliz. 2 And here let it be noted that albeit there be sundry whole Canonical Books left out and no less then 188. Chapters of the Old Testament not read at all yet of the Apocrypha which contains but 173 Chapters there are read 121 Chapters by the Kalendar of 5.6 Edw. 6. as well as the Kalendars of later date Whereas St. Hierom in his directions for reading the Scriptures in private by an holy woman gives warning Caveat omnia Apocrypha Let her beware of all the Apocrypha Which is not unlike to that of King James to his Son who by saying I omit them because I am no Papist declares plainly that such husks were first cast before the Church by Popery and is fit food for none but doting Papists No more is that Kalendar of 5.6 Edw. 6. from Octob. 5. to Novemb. 28. wherein very few Canonical Chapters are appointed to be read We shall now offer one Observation out of the late compiled Liturgy for Scotland which is this that however so many Apocryphal Chapters still stand in our Liturgies in all the Kalendar for Scotland there are but 12. Apocryphals to be read in their Churches which yet they would not endure this shews plainly that our great zealous Masters who gave order for the Composing of that Book had somewhat upon their Consciences that rounded them in the ear against the continuing so many Apocryphals in ours especially considering that some of them have been reputed but Fables as namely the Book of Judith the History of Susanna c. acted first in Interludes or Plays And some of the Chapters contain meer delusions and lyes yet even those very Chapters are appointed to be read in our Churches To make this last out take notice of somewhat observed before out of the second Homily of Alms-deeds which quoteth Tobit 4. and Ecclu● 5. both being appointed to be read the one Octob. 6. the other Octob. 30. which I here pass over In Tobit 3. appointed by the Kalendar of 5.6 Edw. 6. to be read Octob. 6. where mention is made ver 8. that Sarah the daughter of Raguel had been marryed to seven husbands whom Asmodeus the evil spirit had killed before they had lien with her a likely matter Yet was she reproached by her own Fathers maids that she had strangled them all In Tobit 3. ordered to be read Octob. 9. ver 9. it is said Alms doth deliver from death and shall purge away all sin What need then the bloud of Christ And in ver 15. one Raphael telleth Tobit thus I am Raphael one of the seven holy Angels which present the prayers of the Saints and which go in and out before the glory of the holy One. Whereas none but the Angel of the Covenant now at the right hand of God to make intercession for the Saints do present their prayers Revel 8.3 This Raphael was far from being one of the Angels that go in and out before the glory of the holy one for he was a lying either man or spirit This was he that was hired by Tobias son to Tobit to shew him the way to Rages and being asked by Tobit himself of what Tribe he was answered I am Azarias the son of Ananias the great and of thy brethren Tob. 5.12 Now you find him in two tales to the same man in one of which he must needs lye They that desire to read more of his pranks may read that Book of Tobit and particularly Chap. 6. where he taught Tobias how to chase away the Devil by taking the heart the liver and gall of a fish and thereof to make a smoak which when the Devil who was said to be in love with Sarah before named and therefore in the Marriage-Chamber had killed those seven husbands before mentioned who had marryed her should smell he should flee away and never come again any more And are not these gallant Chapters to be read in Churches yet our Kalendar appointeth them to be read viz. Tob. 5. and 6. on Octob. 7. So likewise Judith cap. 9. appointed to be read Octob. 16. tells a story of a prayer which her self made to God when she had it in design to cut off Holofernes head in which prayer she takes notice of father Simeon who with Levi slew the Shechemites for deflouring their sisters Gen. 34. and tells God concerning the Shechemites ver 4. Thou hast given their wives for a prey and their daughters to be captives and all their spoils to be divided among thy dear children which were moved with thy zeal and abhorred the pollution of their bloud and called upon thee for aid c. Can we think this pious Amazon had ever read Jacobs censure of that fact of Simeon and Levi and his curse upon it Gen. 49.5 6 7. even while he was blessing the rest of his Sons except incestuous Reuben at the very point of death Simeon and Levi are brethren instruments of cruelty are in their habitations O my soul come not thou into their secret unto their assembly mine honour be not thou united for in their anger they slew a man and in their self-will they digg'd down a wall Cursed be their anger for it was fierce and their wrath for it was cruel I will divide them in Jacob and scatter them in Israel The rest of her prayer is conformable to this Therefore she prayeth ver 10. in reference to Holofernes and his men smite by the deceit of my lips for she meant to destroy him by lying the servant with the prince and the prince with his servant c. And in ver 13. Make my