Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	truth_n	worship_n	worship_v	19,034	5	9.4594	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38567	Moriæ encomium, or, The praise of folly written originally in Latine by Des. Erasmus of Rotterdam ; and translated into English by John Wilson.; Moriae encomium. English	Erasmus, Desiderius, d. 1536.; Wilson, John, 1626-1696.	1668 (1668)	Wing E3208; ESTC R15059	80,052	172

demonstrated how she was preserv'd from Original sin as have done our Divines Peter receiv'd the Keyes and from him too that would not have trusted them with a person unworthy yet whether he had understanding or no I know not for certainly he never attain'd to that subtilty to determine how he could have the Key of knowledge that had no knowledge himself They Baptized far and near and yet taught no where what was the Formal Material Efficient and final cause of Baptisme nor made the least mention of delible and indelible Characters They worshipt 't is true but in Spirit following herein no other than that of the Gospel God is a Spirit and they that worship must worship him in Spirit and Truth yet it does not appear it was at that time reveal'd to them that an Image ●●ketcht on the Wall with a Cole was to be worshipt with the same worship as Christ himself if at least the two 'fore fingers be stretcht out the hair long and uncut and have three Rayes about the Crown of the Head For who can conceive these things unless he has spent at least six and thirty years in she Philosophical and Supercoelestial Whims of Aristotle and the Schoolmen In like manner the Apostles press to us Grace but which of them distinguisheth between gratiam grais datam gratiam gratificantem free grace ●nd grace that makes a man acceptable They exhort us to good works and yet determine ●ot opus operans opus operatum what is ●he work working and what a resting in the work done They incite us to Charity and ●et make no difference between infusam ●equisitam Charity infus'd and Charity ●rought in us by our own endeavours nor ●o they declare whether it be an Accident or 〈◊〉 Substance a thing Created or Uncreated They detest and abominate sin but let me ●ot live if they could define according to ●rt what that is which we call Sin unless ●erhaps they were inspir'd by the spirit of the ●cotists Nor can I be brought to believe that Paul by whose learning you may judge the rest ●ould have so often condemn'd Questions Disputes Genealogies and as himself calls 'em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strifes of words if he had throughly understood those subtilti●es especially when all the Debates and Controversies of those times were rude and blockish in comparison of the more than Chrysippean subtilties of our Masters Although yet the Gentlemen are so modest that if they meet with any thing written by the Apostles not so smooth and even as might be expected from a Master they do not presently condemn it but handsomly bend it to their own purpose so great Respect and Honour do they give partly to Antiquity and partly to the name of Apostle And truly 't were a kind of injustice to require so great things of them that never heard the least word from their Masters concerning it And so if the like happen in Chrysostome Basil Jerome they think it enough to say They are not oblig'd by 't The Apostles also confuted the Heathen Philosophers and Jews a people than whom nore more obstinate but rather by their good Lives and Miracles than Syllogisms and yet there was scarce one amongst 'em that was capable of understanding the least Quodlibet of the Scotists But now where is that Heathen or Heretick that must not presently stoop to such Wire-drawn subtilties unless he be so thick-skul'd that he can't apprehend ●em or so impudent as to hiss 'em down or ●eing furnisht with the same Tricks be able ●o make his party good with ' em as if a man ●hould set a Conjurer on work against a Conju●er or fight with one hallowed Sword against ●nother which would prove no other than Penelopes tela a work to no purpose for my own part I conceive the Christians would do much better if instead of those dull Troops ●nd Companies of Souldiers with which they have manag'd their War with such doubtful success they would send the bauling Scotists ●he most obstinate Occamists and invincible A●bertists to war against the Turks and Sara●ens and they would see I guess a most pleasant Combate and such a Victory as was ne●e● before For who is so faint whom their devices will not enliven Who so stupid whom such spurrs can't quicken or who so quick-sighted before whose eyes they can't cast a mist But you 'l say I jest Nor are ye without cause since even amongst Divines themselves there are some that have learnt better and are ready to turn their stomacks at those foolish subtilties of t'others There are some that detest 'em as a kind of Sacriledge and count it the height of Impiety to speak so irreverently of such hidden things rather to be ador'd than explicated to dispute of 'em with such profane and Heathenish niceties to define 'em so arrogantly and pollute the majestie of Divinity with such pithless and sordid terms and opinions Mean time the others please nay hug themselves in their happiness and are so taken up with these pleasant trifles that they have not so much leisure as to cast the least eye on the Gospel or S. Pauls Epistles And while they play the fool at this rate in their Schools they make account the Universal Church would otherwise perish unless as the Poets fancy'd of Atlas that he supported Heaven with his shoulders they underpropt t'other with their Syllogistical Buttresses And how great a happiness is this think ye while as if holy Writ were a Nose of Wax they fashion and refashion it according to their pleasure while they require that their own Conclusions subscrib'd by two or three Schoolmen be acco●nted greater than Solon's Laws and prefer'd before the Papal Decretals while as Censors of the world they force every one to a Recantation that differs but a hairs bredth from the least of their Explicit or Implicit Determinations and those too they pronounce like Oracles This Proposition is scandalous This Irreverent This has a smatch ●f Heresie This no very good sound so ●hat neither Baptisme nor the Gospel nor P●ul nor Peter nor St. Jerome nor St. Augustine no nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse Thomas most Aristotelitotical Thomas himself can make a man a Christian without these Batchelours ●oo be pleas'd to give him his grace And the like ●s their subtilty in judging for who would ●hink he were no Christian that should say these two Speeches Matula Putes matula Putet or Ollae fervere ollam fervere were not both good Latine unless their wisdomes had taught us the contrary who had deliver'd the Church from such Mists of Errour which yet no one e're met with had they not come but with some University Seal for 't And are they not most happy while they do these things Then for what concerns Hell how exactly they describe every thing as if they had been conversant in that Common-wealth most part of their time Again how do they frame in